T2348 The Essentials of the Vinaya Tradition and The Collected Teachings of the Tendai Lotus School

Chapter II

The Meaning of the Three Categories

of Delusions

The conscious mind is dark and depressed; it has wandered from the right path and does not improve. The nature of the mind is to be noisy and cluttered, and it rejects the jeweled vehicle instead of accepting it. This is due to the dominance of cravings, which obstruct the sun of wisdom like a dark cloud, and the prevalence of the cycle of birth and death, which causes the boat of contemplation to sink in the sea of suffering. Thus the three wisdoms are hidden of themselves, and the three virtuous qualities are not manifest because of this. Therefore practice is required. Now in order to clarify this meaning I shall divide it into three parts: first, the introduction; second, scriptural support; and third, the interpretation.

A. Introduction

Question: What are the names of the Three Categories of Delusions?

Answer: (1) Deluded views and attitudes, (2) minute delusions, and (3) the delusion of ignorance.

B. Scriptural Support

Q: Treatises such as the Dasabhumika-sutra Sastra all refer to the obstacle of cravings and the wisdom obstacle. Why do you now propose Three Categories of Delusions?

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A: This [Tendai] school exposes Three Categories of Delusions based on the Pancavimsati-sâhasrikâ-prajnâ-pâramitâ Sütra and the Ta chih tu lun.

Q: Of the two obstacles, which is expanded to make three categories?

A: The wisdom obstacle includes both phenomenal appearances and reality; therefore it is the one which is expanded. Q: Of the minute and ignorance [categories of delusion], which refers to phenomenal appearances and which to reality? A: The obstacle to wisdom concerning phenomenal appearances corresponds to the minute delusions, and the obstacle to wisdom concerning reality corresponds to the delusion of ignorance. C. Interpretation

The interpretation consists of four parts. First is the explanation of the Three Categories of Delusions; next is the interpretation concerning severing the delusions; the third concerns the Three Categories of Delusions and the manifestation of the subtle Dharma; and the fourth concerns the severance of delusions and the fulfillment of Buddhahood.

1. The Three Categories of Delusions

The explanation of the Three Categories of Delusions consists of three parts: first, clarification of deluded views and attitudes; next, clarification of the minute delusions; and last, interpretation of the delusion of ignorance.

a) Clarification o f eluded Views and Attitudes First, the clarification of deluded views and attitudes. Q: Does this refer to deluded views and attitudes, or to deluded views-attitudes?

A: It means deluded views and attitudes.

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Part Two: Chapter II. Three Categories of Delusions Q: What is the meaning of "deluded views"?

A: "Views" refers to views concerning reality. The views themselves are not identical to delusion. When the views are [in accordance with] reality, then delusions are severed. "Deluded views" are so named in accordance with understanding [or lack of it]. However, they are so named not simply in accordance with understanding. They are also so called on the basis of their essence. This means that they are called 'Views" when they are not in accordance with reality, are definitely mistaken discriminations, and are clearly one-sided views. These are what are named " [deluded] views."

Q: How many kinds of these deluded views are there? A: In general there are four: (1) four single views, (2) four plural views, (3) four inclusive views, and (4) four nonverbal views. Q: What is the meaning of the four single views? A: Attachment to [substantial] Being, attachment to nothingness, attachment to both Being and nothingness, and attachment to neither Being nor nothingness.

Q: Through what ways do these attachments arise? A: There are many ways for attachments to arise, but they can be explained with reference to [a mistaken belief in a substantial] self.

Q: How many types of cravings are included in the first [deluded] view of Being?

A: There are eighty-eight afflictions and cravings. Q: What are these eighty-eight [afflictions and] cravings? A: There are thirty-two afflictions of the realm of desire, twenty-eight of the realm of form, and the same [twenty-eight] for the formless realm.

Q: What are the distinct names for the thirty-two afflictions of the realm of desire, and so forth?

A: As for the realm of desire, there are ten [afflictions] that correspond to the truth of suffering: (1) the affliction of covetous 121

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desires, (2) the affliction of hatred, (3) the affliction of stupidity, (4) the affliction of arrogance, (5) the affliction of doubt, (6) the affliction of the mistaken view of a Self, (7) the affliction of extreme views, (8) the affliction of heretical views, (9) the affliction of attachment to these views, and (10) the affliction of attachment to precepts. There are seven that correspond to the truth of the causes of suffering: [the above ten] except for the mistaken view of a Self, extreme views, and [deluded] views [stemming] from attachment to precepts. There are also seven that correspond to the truth of extinction: the same as those for the truth of the causes of suffering. There are eight that correspond to the truth of the Path: [the above ten] except for the mistaken view of a Self and extreme views. Therefore there are thirty-two.

For the realm of form there are twenty-eight [afflictions]. There are nine afflictions that correspond to the truth of suffering: [the above ten] except for hatred. There are six afflictions that correspond to the truth of the causes of suffering: [the above ten] except for hatred, mistaken view of a Self, extreme views, and [deluded] views [stemming] from attachment to precepts. There are six afflictions that correspond to the truth of extinction: again the same as the truth of the causes of suffering. There are seven afflictions that correspond to the truth of the Path: [the above ten] except for hatred, the mistaken view of a Self, and extreme views. Therefore there are twenty-eight afflictions for the realm of form. The formless realm is the same [as the realm of form]. Q: What are those [afflictions] from that named "the affliction of covetous desires" to that called "views [stemming] from attachment to precepts"?

A: To be attracted and attached to something without becoming weary is named "having covetous desires." An angry and spiteful mind is named "hatred." To be deluded and imperfect is named "the affliction of stupidity." To be confident in oneself and take others lightly is named "the affliction of arrogance." To be skeptical and uncertain is named "the affliction of doubt." To discriminate falsely a [substantial] Self in the midst of the senses, 122

Part Two: Chapter II. Three Categories of Delusions their organs, and objects, and act according to this false discrimination, is named "the view of a Self." A mind that is attached to extremes is named "extreme views." To accept heretical thought as true is named "heretical views." To view as true that which is false is named "attachment to views." To accept as precepts those things that are not real precepts is called "the view of attachment to precepts."

Q: Why are they all called "cravings," or "tormenting scourges"? A: They are "tormenting" because they are vociferous torments, and they are scourges because they are oppressive troubles. Q: Why are they called "afflictions"?

A: They are called "afflictions" due to their domineering oppressiveness. These cravings ["tormenting scourges"] constantly oppress the mind and spirit of the practitioner who is swirling through [the cyclic existence of] this triple world. Q: Are all of these eighty-eight afflictions "sharp afflictions," or are they all "dull afflictions"?

A: Fifty-two of the afflictions are dull and thirty-six are sharp. Q: All of the deluded views should be sharp afflictions. Why do they include some dull afflictions?

A: The delusions of dull afflictions contain both "illusion concerning reality" and "illusion concerning phenomenal appearances." Here only the extreme of "illusion concerning reality" is included.

Q: When are [deluded] views and attitudes severed? A: One severs the delusion of illusion concerning reality at the time of recognizing the validity of the Four [Noble] Truths, and one severs the delusion of illusion concerning phenomenal appearances at the time of cultivating the Path. Insight and cultivation are not the same, and reality and phenomenal appearances are also different.

Q: Are these eighty-eight afflictions and the sixty-two [mistaken] views the same or different?

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A: One incorporates each of the eighty-eight afflictions by considering the sixty-two mistaken views. It is also said that "the sixty-two mistaken views are the same as including all extreme views."

Q: What are the distinctive names of the sixty-two mistaken views?

A: There are various interpretations of this. To give one meaning, there are sixty-two mistaken views in considering the triple world and five aggregates.

Q: How many attachments are there?

A: With reference to the five aggregates of the past there are the four possibilities of the tetralemma. With reference to the present and future, there are the four possibilities of the tetralemma for each.

Q: What are the four possibilities of the tetralemma for the past and the four possibilities of the tetralemma for the present and future?

A: The four possibilities of the tetralemma for the past are (1) thus-gone, (2) not thus-gone, (3) both thus-gone and not thusgone, and (4) neither thus-gone nor not thus-gone. With reference to the five aggregates, there are twenty-five aggregates. The four possibilities of the tetralemma for the present are (1) eternal, (2) transient, (3) both eternal and transient, and (4) neither eternal nor transient. These also have twenty-five aggregates.

The four possibilities of the tetralemma for the future are (1) the extreme of Being, (2) the extreme of nothingness, (3) both the extreme of Being and the extreme of nothingness, and (4) neither the extreme of Being nor the extreme of nothingness. These also have twenty-five aggregates.

The three times [past, present, and future] combined together make sixty [mistaken views]. There are sixty-two by adding the two [mistaken views of] annihilationism and eternalism. Also, there are [the sixty-two mistaken views categorized in the Fan wang ching as] the past [eighteen] mistaken views and 124

Part Two: Chapter II. Three Categories of Delusions the future [forty-four] mistaken views. The singular view of Being is abbreviated in this way. The view of nothingness, both Being and nothingness, and neither Being nor nothingness are each likewise.

There are also the four plural views, the four inclusive views, and the four nonverbal views. These are explained in the commentary [the Mo-ho chih-kuan], so I shall not give a protracted explanation here.

Next is the clarification of deluded attitudes. First I shall clarify the meaning of "attitude" and later interpret how it fosters [delusions].

Q: Why are they called "deluded attitudes"?

A: They are called deluded attitudes because these delusions are severed through [the severance of] conceptual attitudes and considered rationalization.

Q: Which delusions are signified by the term "conceptual attitudes"?

A: The afflictions of covetousness, hatred, stupidity, and arrogance. These four afflictions are called "conceptual attitudes." Q: How many kinds of these cravings are there? A: In short there are ten. Broadly speaking, there are eightyone degrees. Q: What are their names?

A: The ten are as follows: Four [covetousness, hatred, stupidity, and arrogance] correspond to the realm of desire. Three, [the above four] minus hatred, correspond to the realm of form. The same [three] correspond to the formless realm.

The eighty-one degrees are as follows. The three realms consist of nine stages. Each of the nine stages has nine degrees, so together there are eighty-one degrees.

Q: What are the nine stages of the three realms? A: The realm of desire consists of one stage, the realm of form consists of four stages, and the formless realm consists of four stages. Together they make nine stages.

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Q: What are the nine degrees of each stage of these nine stages?

A: In each and every stage there are three degrees: intense, moderate, and mild. Each of these three degrees also has three degrees. Thus each stage consists of [the degrees of] extremely intense, moderately intense, mildly intense, intensely moderate, moderately moderate, mildly moderate, intensely mild, moderately mild, and mildly mild. Thus there are nine times nine degrees of the nine stages for a total of eighty-one degrees. This is a list of their names. Further interpretation is in the commentary [the Mo-ho chih-kuan].

Next, the interpretation of how it fosters delusion. Q: How many delusions are fostered by the nine degrees [of cravings] in the realm of desire?

A: They foster seven.

Q: Why do the delusions that do the fostering number nine degrees, while the delusions that are fostered number only seven? A: The one extremely intense degree fosters two [delusions]; the three degrees of moderately intense, mildly intense, and intensely moderate each foster one, the moderately moderate and mildly moderate together foster one, the three mild degrees together foster one. The content of the two higher realms is explained in detail in the commentary [the Mo-ho chih-kuan]. b) Clarification o f the Minute Delusions

Q: What is the meaning of "minute [delusions]"? A: The prevalence of ignorance is very great; therefore they are called "minute."

Q: How does one interpret this minuteness?

A.- There are many methods of clarifying this issue. One method is to classify it into five parts: (1) the disease of deluded views and attitudes, (2) the basis of deluded views and attitudes, (3) the causes and conditions for the arising of deluded views and attitudes, (4) the time for the arising of deluded views and attitudes, and (5) many-layered deluded views and attitudes. 126

Part Two: Chapter II. Three Categories of Delusions Q: Laying aside for now the first four, what is the meaning of "many-layered deluded views and attitudes"?

A: The three conventionalities emerge [in response to] the first mistaken view of Being. The four possibilities of the tetralemma, and practices for oneself and for saving others, emerge [in response to] the three conventionalities. Thus their number is immeasurable. The mistaken view of Being is like this. How much more so the mistaken views of nothingness, both Being and nothingness, and neither Being nor nothingness. They are incalculable, so they are called "minute." Further clarification can be found in the commentary [the Mo-ho chih-kuan\, so I shall refrain from explaining it exhaustively.

c) Clarification o f the Delusion o f gnorance Q: What is properly signified as "ignorance"?

A: The wisdom obstacle is properly signified as ignorance. Q: What does this mean?

A: The two wisdoms [attained from contemplating emptiness and conventional existence] that seek the wisdom of the Middle should be called the wisdom obstacle.

Q: Why is that called the "wisdom obstacle"?

A: There are three interpretations in understanding this "wisdom obstacle." (1) It is called wisdom obstacle because wisdom acts as an obstacle. (2) It is an obstacle because wisdom is being obstructed. (3) It is called "wisdom obstacle" because it refers to both the obstacle and [that which is] obstructed. Q: What wisdom is acting as an obstacle?

A: The wisdoms attained from contemplating emptiness and conventional existence both destroy delusions; therefore they are called "wisdom." However, now the Middle Path is sought, and these wisdoms in turn produce delusion. These obstruct the attainment of the wisdom of the Middle; therefore they are called wisdom obstacles. They receive their name from the fact that they act as obstacles. Also, since these wisdoms obstruct the wisdom of the Middle, they are obstacles to wisdom. Since this [wisdom of the 1 2 7

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Middle] is being obstructed, they are called [wisdom obstacles]. Also, the delusions are an obstacle, and that which is being obstructed is the wisdom of the Middle; therefore it is called the "wisdom obstacle." [The wisdom obstacle] refers to both the obstacle and that which is obstructed.

At the first level of interpretation, both parts of the term "wisdom obstacle" correspond to an active obstacle. At the second level of interpretation, both parts of the term "wisdom obstacle" correspond to the object of obstruction. At the third level of interpretation, the term "wisdom" corresponds to the object [of obstruction], and the term "obstacle" to the act [of obstruction]. Q: Cravings refer to the mind of delusion. Only they should be called obstacles. Wisdom refers to the Dharma of clear understanding. How can there be wisdom that is an obstacle?

A: There are two kinds of wisdom: the wisdom of enlightenment and wisdom based on consciousness. The wisdom based on consciousness discriminates, penetrates to the essence [of reality], and is in conformity with certain marks [of reality]. It is called wisdom because it is in conformity with certain marks. It is called wisdom because it penetrates to the essence and is in conformity with certain marks. However, if one penetrates to the essence by discriminating, this wisdom based on consciousness becomes an obstacle [to more profound insight]; therefore it is explained as an obstacle.

Q: Although I have now heard this explanation, it is not yet clear. What is the gist?

A: The wisdom of enlightenment is the wisdom of the Buddha and the Bodhisattvas. Wisdom based on [discriminative] consciousness is the wisdom of those of the two vehicles. The wisdom of those of the two vehicles, though it can be called wisdom, is not yet in full accordance with true reality, so its meaning is closer 280b to that of [discriminative] consciousness. It is able to destroy cravings, so in that sense it should be called wisdom. In being different from the essence [of reality] and so forth, it is interpreted [merely] as the wisdom based on [discriminative] consciousness. 128

Part Two: Chapter II. Three Categories of Delusions This wisdom is different from the essence of reality; therefore it is called "different in essence." This wisdom is in conformity with the marks [of the two vehicles]; therefore it is called "in conformity with certain marks [of reality]. " It is in conformity with the wisdom of the two vehicles, but it is different from the wisdom of the Buddha. Since it obstructs the wisdom of the Buddha, it is called a wisdom obstacle.

Q: Concerning the delusion of ignorance, there are two different varieties: that of the worldly and that of the transworldly. Which ignorance are you refering to in speaking of a wisdom obstacle?

A: The Ju ta-ch'eng lun [Introduction to the Mahayana] says, "Transworldly ignorance is the wisdom obstacle. The wise sages are already detached from worldly ignorance." Details concerning ignorance as the two varieties of (a) illusion concerning phenomenal appearances and (b) illusion concerning reality, and the delusions that arise alongside of or independent of cravings, at the time of sowing or at the time of fruition—these are all discussed in the text [the Mo-ho chih-kuan], so I shall not go into details here. 2. The Severance of Delusions

Second, the clarification of severing delusions is divided into four sections: the delusions severed in the Four Teachings. a) The Tripitaka Teaching

Q: Which of these Three Categories of Delusions are severed in the Hinayana Tripitaka Teaching?

A: The Tripitaka Teaching utilizes the wisdom of analyzing dharmas and merely severs [the first category of deluded] views and attitudes. The delusions of the other two categories are not severed.

Q: What is meant by severing deluded views and attitudes? A: Those at the lower and the higher levels of ordinary people both overcome [deluded] views and attitudes. Those at the level of 129

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the four causal and resultant stages of sagehood have severed these delusions.

Q: What does it mean to "sever delusions"?

A: At the causal and resultant stages of the stream-winner, eighty-eight deluded views and attitudes are severed. At the causal and resultant stages of the once-returner, the first six of the nine degrees [of delusions] in the realm of desire are severed. At the causal and resultant stages of the non-returner, the last three degrees [of the nine degrees of delusions in the realm of desire] are severed. At the causal and resultant stages of the Arhat, the seventy-two classes of deluded attitudes in the two superior realms [of form and the formless] are severed. Pratyekabuddhas exhaustively sever the deluded views and attitudes of the three realms and overcome all their habitual propensities. The Bodhisattva practices the Six Perfections for three incalculable aeons, sows the seeds for the thirty-two marks of a Buddha for one hundred aeons, and then, under the Bodhi tree, severs the [active] afflictions themselves and their habitual propensities. Q: Concerning the nine degrees of delusions in the realm of desire, how many degrees are severed in order to lose what rebirths?

A: The Abhidharmakosabhasya says, "One becomes a wandering sage with two or three [remaining] rebirths upon severing the third and fourth degrees in the realm of desire. One enters the causal stage of the once-returner upon severing the fifth degree. One attains the resultant stage of the once-returner upon severing the sixth [degree]."

Q: What is the meaning of this text?

A: The interpretation is as follows: to sever the first three degrees means to lose four rebirths. Three rebirths remain, which are fostered by the [remaining] six degrees [of delusions]; one [in this state] is called a "wandering sage with three [remaining] rebirths." If one advances and severs the [delusions of] intensely moderate degree, another rebirth is lost. Together with the previous ones this means the loss of five rebirths. Two rebirths 130

280c Part Two: Chapter II. Three Categories of Delusions remain; one [in this state] is called a "wandering sage with two rebirths." If one further severs the [delusions of] moderately moderate degree, one rebirth is not yet lost and one is called a potential "once-returner." If one further severs the [delusions of] mildly moderate degree, one has in general lost six rebirths, along with the previous [severance of the delusions of] moderately moderate [degree]. The remaining three [delusions of] mild degree foster one rebirth, so such a person is called a "once-returner." Q: Why is one who has severed the first and fifth degrees not called a "wandering sage"?

A: There is never anyone who severs the second but not the third [degree of delusions] before ending his life, and there is never one who severs the fifth but not the sixth [degree of delusions] before ending his life.

Q: Why is this so?

A: When the sage initiates his great practice, it is certain that he will not fail to sever exhaustively the great degrees of delusions before his life is over. Also, there is not one degree that is able to obstruct this result. Therefore one who has severed the fifth will certainly attain [severance of] the sixth. The severance of delusions and cultivation of enlightenment is explained in detail in the commentary [the Mo-ho chih-kuan], so I shall abbreviate and not expand on it here. It is not that it is not explained. b) The Shared Teaching

Q: Which delusions in the three categories are severed by the Mahayana Shared Teaching?

A: The wisdom belonging to practitioners of this Teaching, [which comes] from contemplating the essence of dharmas [as empty of substantial Being], severs deluded views and attitudes and also a small part of the minute [delusions], but it does not yet sever [the delusion of] ignorance.

Q: What does it mean to sever deluded views and attitudes and minute [delusions]?

A: These are severed stage by stage in the Ten Stages. 131

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Q: What are these Ten Stages?

A: (1) The stage of parched wisdom, (2) the stage of potential, (3) the stage of eight endurances, (4) the stage of insight, (5) the stage of thinner [delusions], (6) the stage of freedom from desires, (7) the stage of completion, (8) the stage of Pratyekabuddhahood, (9) the stage of Bodhisattvahood, and (10) the stage of Buddhahood. Q: What delusions are severed on these Ten Stages? A: The deluded views are overcome in the first stage of parched wisdom. This corresponds to the lower level of ordinary people. The deluded views are also overcome in the stage of potential. This corresponds to the higher level of ordinary people. The eighty-eight afflictions are severed in the two stages of eight personalities and insight. The six classes of deluded attitudes in the realm of desire are severed in the stage of thinner [delusions]. The nine classes of deluded attitudes in the realm of desire are severed in the stage of freedom from desires. The seventy-two classes of deluded attitudes in the realm of form and formlessness are severed in the stage of conclusion. The active afflictions of the triple realm are severed and their habitual propensities removed in the stage of the Pratyekabuddha. Both active afflictions and their habitual propensities, and also ignorance concerning the mental and physical realms, are severed in the stage of the Bodhisattva. Unlike those of the two vehicles, [Bodhisattvas] arouse compassion and vow to benefit sentient beings. In the stage of the Buddha one completely exhausts all active delusions and their habitual propensities and, passing through the eight features [of a Buddha's life], attains Buddhahood under a Bodhi tree.

c) The Distinct Teaching

Q: Which of the delusions in the three categories are severed in the Mahayana Distinct Teaching?

A: Those of this Teaching utilize a gradual contemplation to overcome and sever the delusions in the three categories. Q: In what stage are the delusions in the three categories overcome, and in what stage are they severed?

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28ia Part Two: Chapter II. Three Categories of Delusions A: The [deluded] views and attitudes of the triple realm are overcome on the level of the Ten Levels of Faith. The [deluded] views are severed on the level of the first Abode. Deluded attitudes are severed and extinguished from the second to the seventh Abode. The habitual propensities are severed from the eighth to the tenth Abode. The minute delusions of the transworldly realm are removed on the next Levels of Practice. The delusions of ignorance are overcome by cultivating the contemplation of the Middle through advancing to the Ten Levels of Merit Transference. One is first enlightened concerning the Middle Path in the next Ten Stages. The methods of attaining Buddhahood in the one hundred realms are in these stages. Next, on the Level of Preliminary Awakening one further severs and removes one degree of ignorance, and the Middle Path is partially enlightened. Finally, upon advancing to the Level of Subtle Awakening one severs and removes one [final] degree of ignorance. This should be called ultimate Subtle Awakening.

d) The Perfect Teaching

Q: Which delusions in the three categories are severed and removed in the One-Vehicle Perfect Teaching?

A: Those of this teaching sever delusions with wisdom from a non-gradual contemplation. This consists of five degrees and fiftytwo levels. The five degrees refer to the ordinary person at a lower level; therefore severance of delusions is not discussed. [Deluded] views are severed at the first of the Ten Levels of Faith. Deluded attitudes are severed from the second to the seventh Levels of Faith. The minute delusions of this realm [i.e., the triple world] and the transworldly realm are severed from the eighth to the tenth Levels of Faith. Next, ten degrees of ignorance are severed on the levels of the Ten Abodes. In addition, the Middle Path is completely illumined, and the eight features of the life of attaining Buddhahood begin at these levels. Next, ten degrees of ignorance are severed and removed, and enlightenment concerning the complete Middle Path is attained on the Ten Levels of Practice. Next, the exhaustive extinguishing of ten degrees of ignorance and 133

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attainment of the complete Middle Path is approached on the Ten Levels of Merit Transference. Next, ten degrees of ignorance are destroyed and extinguished, and the complete Middle Path is mastered on the levels of the Ten Stages. One enters the Level of Preliminary Awakening upon further extinguishing one degree of ignorance. One climbs to the fruition of Subtle Awakening with the severance of one final degree of ignorance.

3. Manifestation of the Subtle Dharma by Means of the Three Categories of Delusions

Q: What is meant by manifesting subtle [reality] without destroying the deluded nature?

A: The essence of the three kinds of delusions is indivisible from the nature of reality. The three kinds of delusions are transformed and produced due to stupidity and illusion. The basis of the four virtuous qualities is also ignorance, because the four virtuous qualities are made manifest through awakening enlightenment. It is analogous to when cold comes and solidifies water into ice, or heat comes and melts the ice and transforms it into water. There is no contaminated water detached from pure water, and one dips for water after breaking the hard ice on top. It is analogous to when one falls asleep and one's mind is transformed and has various dreams. Phenomenal appearances in the world are like this. The dharmas of mental dreams are also like this. Therefore one seeks enlightenment in the passionate mind. One gains Nirvana within the visible form of the cycle of birth and death. Therefore the Chu-fa wu-hsing ching says, "Carnal desires are indivisible from the Path. Hatred and stupidity are also likewise." The Vimalaklrtinirdesa Sutra says, Cravings are indivisible from enlightenment. The cycle of birth and death is indivisible from Nirvana." The Mahaparinirvana Sutra says, "Ignorance is converted and changed into enlightenment." The Buddha explains true enlightenment in this way frequently. Are these not texts that manifest subtle [reality] with regard to delusions?

Q: What is the meaning of "the nature of reality"? 134

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Part Two: Chapter II. Three Categories of Delusions A: This refers to the mind, which is pure by nature. We abandon our raft at the quay of yonder shore; verbal discussion is not necessary in the garden of awakened enlightenment. Thus I have given the general meaning; how can any questions be added? 4. The Severance of Delusions and the Fulfillment of Buddhahood

Q: What does it mean for the practitioners of the Four Teachings to sever delusions and [attain] the fruit of enlightenment? A: Those of the two vehicles, of the Tripitaka Teaching, are basically involved in their own salvation and do not seek the fruit of Buddhahood. After a conversion of their mind they can attain mastery. Bodhisattvas, however, after three hundred incalculable aeons, fulfill the Buddhahood of the inferior vehicle by severing their bonds in a single moment through the thirty-four [correct] states of mind at the preparatory level. The lad of the Himalayas offered soft grass, and the Tathagata accepted it and attained perfect awakening. Thus one [person] fulfilled the Buddha Path on a seat of grass under a tree. This is an inferior Buddha of transformation.

Next, those of the two vehicles in the Shared Teaching are the same as the Tripitaka Teaching. However, Bodhisattvas attain the enlightenment of Buddhahood sitting on an angel's robe beneath a seven-jeweled tree by severing deluded views and attitudes and minute delusions and their habitual propensities, with the wisdom that comes when one's final single thought corresponds [to reality as emptiness]. This is a superior Buddha of transformation. Next, the practitioners of the Distinct Teaching cultivate practices over a period of time to attain the wisdom [gained] from gradual contemplation, and they fulfill the Buddhahood of Subtle Awakening under a seven-jeweled tree. This is a Buddha with a body accepted for the sake of saving others.

Next, the methods of the practitioners of the Perfect Teaching are different from [those of] the previous three. The reason is that with the threefold contemplation in a single thought [realizing 135

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that reality simultaneously has the threefold aspects of emptiness, conventional existence, and the Middle], one [realizes that] all is integrated and that there is not one color nor scent that is not the Buddha-nature. Without traversing the three aeons one immediately completes the practice of a [Bodhi]sattva, and without transcending one thought, one directly approaches the fruit of [the ultimate Buddha Maha]vairocana. One fulfills perfect awakening on a seat of space. The triple body [of the Buddha] is perfectly complete, and there is no one [who is] superior. This result is truly the goal of this [Tendai] school.

In praise it is said:

After Kusinagara [where the Buddha entered final Nirvana],

In the midst of the era of the semblance Dharma, The two sages of Mt. Nan-yo and Mt. T'ien-t'ai And the two leaders Chan-jan and Saicho Firmly established the Path for the myriad years, And its doctrine crowned all schools. In the Tencho period (824-834)

Buddhism again flourished.

The Emperor mercifully requested

A presentation of the admirable [doctrines]. Therefore, of the luxuriant meanings I have outlined just a few.

End of The Collected Teachings of the Tendai Lotus School, in one fascicle.

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The Collected Teachings is a composition by Master [Gi]shin of Mt. Hiei. Whether on teachings or on the practice of contemplation, it is an outline of the 80,000 doctrines in the twelvefold scripture, a summary of the essentials concerning all the subjects of this [Tendai] school, rolled up in many pages. It should be recognized as a substantial vessel of scholarship. It is also a book that has reached the attention of he Emperor. It has already been officially presented to the court. How can it not be transmitted? In the past it was popular, but it became old with the years. Since there are not a few errata [in the text], I am now correcting and editing it, adding punctuation, having catalpa wood plates carved, and bringing it to print. It is hoped that this work by such a virtuous elder will not disappear for a thousand years.

On a propitious day in the middle of the winter of 1649. Inscribed by an anonymous private monk.

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Glossary

Note: The terms in this glossary have heen chosen and defined according to their usage in The Collected Teachings of he Tendai Lotus School. The definitions do not necessarily reflect the meanings of the terms in other contexts. This glossary is not intended as a comprehensive collection of T'ien-t'ai/Tendai terms.

Abhidharma ("incomparable Dharma"): a body of treatises that analyze the Buddha's teachings. One of the "three stores" (q.v.) of the Buddha's teachings.

Ajita: a name for Maitreya (q.v.). Used by Sakyamuni in the fifteenth chapter of the Lotus Sutra.

Amitabha (Jp. Amida): the Buddha of infinite life and infinite light. The object of contemplation in the Constantly Walking Samadhi (q.v.). anagamin ("non-returner"): one who will never again return to or be reborn in this world of desires.

Angulimala: the name of a bandit who set out to kill a thousand people. The Buddha was to be his one thousandth victim, but instead Angulimala became the Buddha's disciple. He serves as an example of swift rather than gradual attainment.

Arhat: one who has attained ultimate sagehood. One who has killed the assions, who will have no more rebirths, and who is worthy traitor of of homage.

aspiration, first (bodhicitta): the initial volition, intent, or hope to attain enlightenment.

Avalokitesvara: a Bodhisattva of compassion. One of the attendants of Amitabha (q.v.).

Avici hell: the lowest and most painful of the various levels of hells. The eighth of the eight hot hells.

Bhaisajyaguru: a Bodhisattva who is the central figure in the twentythird chapter of the Lotus Sutra. A Bodhisattva of healing. Bodhisattva ("enlightened being"): one who aspires for Buddhahood and takes the four great [Bodhisattva] vows (q.v.). A follower of the Mahayana. One who works for the enlightenment of others and not just himself.

Bodhi tree: the tree under which the Buddha attained enlightenment in meditation.

Buddha-land: a world or realm in which a particular Buddha dwells. 139

Glossary

Buddha-nature: the potential in all beings to attain Buddhahood. The capacity for enlightenment, given the right conditions. The ultimate nature of reality. Synonymous with other terms that attempt to describe the indescribable, such as "suchness," the true features (of reality), and the Dharma realm (q.v.).

cessation (sam atha): concentration and stillness of the mind. Putting an end to delusions and mental afflictions. Both the action of stilling the mind and the quiescence attained thereby. Usually paired with contemplation (q.v.).

cessation and contemplation (sam atha-vipasy na): in Tendai, a broad term that includes all Buddhist practices and methods used to attain the goal of Buddhahood. The attainment of cessation and contemplation is like being able to see to the bottom of a pond when the water is still and clear of obstructions.

Chan-jan: the sixth T'ien-t'ai patriarch. The authoritative commentator on Chih-i's (q.v.) major works.

Chih-i: the founder of the T 'ien-t'ai (Jp. Tendai) Buddhist tradition of thought and practice.

Constantly Sitting Samadhi: one of the Four Samadhis (q.v.). A method of Buddhist practice whereby one sits in meditation for a period of ninety days. Also referred to as the Single Practice Samadhi. Constantly Walking Samadhi: one of the Four Samadhis (q.v.). A method of Buddhist practice whereby one concentrates on and chants the name of Amitabha (Jp. Amida) (q.v.) while walking for a period of ninety days.

contemplation (vipasyana): the practice of meditation to attain wisdom. Both the practice of meditation and the insight gained thereby. Usually paired with cessation (q.v.).

contemplation of evil: to contemplate evil thoughts and desires as they arise in the mind. The type of contemplation recommended for the Neither-walking-nor-sitting Samadhi (q.v.).

conventional existence. See threefold truth.

dana-param ita: the perfection of charity. See also Six Perfections. Deer Park: the location of the Buddha's first sermon after his enlightenment under the Bodhi tree (q.v.), where he gave the sermon on the Four Noble Truths (q.v.).

deluded views and attitudes: all of the explicit mistaken views and attitudes that afflict human beings, outlined in detail in The Collected Teachings o f the Tendai Lotus School. The first of the Three Categories of Delusions (q.v.).

delusion of [fundamental] ignorance: the fundamental tendency toward ignorance that remains even after one has severed all of the explicit 140

Glossary

and subtle delusions. The third of the Three Categories of Delusions (q.v.).

Devadatta: a cousin of Sakyamuni, who promoted heretical views, caused a schism in the Sangha, and even tried to kill Sakyamuni. The subject of the twelfth chapter of the Lotus Sutra.

dharani incantation: the idealization of a Buddhist principle in a verse or phrase that contains spiritual power.

Dharma Body: one of the triple body [of the Buddha] (q.v.). The essence of reality; the fundamental beginningless and endless truth. Dharma realm: the sphere of ultimate reality. See also Ten [Dharma] realms.

Dharma supreme in the world, the level of: one of the sub-levels of attainment in the Tripitaka Teaching (q.v.). The highest level of the stages of attainment reached by ordinary people.

dhyana-param ita: the perfection of meditation. See also Six Perfections. Dipa (Full name Candrasuryapradlpa ["Moon and Sun Glow"]): the Buddha who appears in the Lotus Sutra as the name of numerous previous incarnations of the Buddha.

Dlpamkara: according to the Lotus Sutra, a Buddha who appeared in the past and prophesied the appearance of Sakyamuni.

Distinct advancing to Perfect: to make a spiritual quantum leap from the level of the Distinct Teaching (q.v.) to that of the Perfect Teaching (q.v.).

Distinct Teaching: one of the Four Teachings (q.v.). The teachings of the Buddha taught apart from the Tripitaka and Shared Teachings (q.v.), only for Bodhisattvas and not for the other two of the three vehicles (q.v.).

dragon girl: the eight-year-old daughter of the Dragon King Sagara who, in the chapter on Devadatta (q.v.) in the Lotus Sutra, is said to have attained enlightenment.

eighty-eight afflictions: part of the obstacle of delusions (q.v.). The thirtytwo afflictions of the realm of desire, the twenty-eight of the realm of form, and the twenty-eight of the formless realm. See also three realms.

emptiness. See threefold truth.

entering conventional existence from emptiness: to reaffirm conventional reality after or on the basis of a realization of emptiness. Cf. threefold truth.

expedient means (updya): the skillful ways, methods, or teachings that are used to guide people to enlightenment. An indirect or incomplete method of leading people, in contrast to a direct and full use of the real truth (q.v.).

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exposing, signifying, awakening, and entering: a phrase from the Lotus Sutra connoting that the one great purpose of the Buddha in appearing in this world is to expose and signify the Buddha-dharma, thus helping sentient beings to become awakened to and enter or realize the Buddha-dharma.

fifty-two [Bodhisattva] levels: the Ten Levels of Faith (q.v.), Ten Abodes (q.v.), Ten Levels of Practice (q.v.), Ten Levels of Merit Transference (q.v.), Ten Stages (q.v.), the Level of Preliminary Awakening, and the Level of [Supreme] Subtle Awakening (q.v.).

five aggregates: the five aspects of which a human being consists— form, sensation, conception, volition, and consciousness. Five Flavors: an analogy that compares the various teachings of the Buddha to stages in the refinement of milk, based on an analogy in the M ahaparinirvana Sutra. The Five Flavors are milk (Auatamsaka S u tra), cream (A gam a S utras), curds (V aipulya S utra s), butter (Prajnapdram ita Sutras), and ghee (M ahaparinirvana Sutra and L otus Sutra).

fivefold Dharma Body: the five virtues of the Dharma Body (q.v.)— morality, concentration, wisdom, liberation, and the knowledgeinsight of liberation. five meditations for putting the mind at rest: (1) to put the mind at rest by means of compassion, (2) counting one's breaths, (3) meditating on conditioned co-arising, (4) meditating on impurities, and (5) being mindful of the Buddha.

five preliminary grades: the five preliminary levels of practice and attainment for a disciple of the Buddha— (1) joy, (2) reading and chanting the Sutras, (3) preaching the Dharma, (4) preliminary practice of the Six Perfections (q.v.) along with contemplation (q.v.), and (5) proper keeping of the Six Perfections.

Five [Time] Periods: the Tendai classification of the historical teachings of Sakyamuni. The periods of (1) the Auatam saka Sutra, (2) the Deer Park, (3) the Vaipulya Sutras, (4) the Prajhaparam ita Sutras, and (5) the L otus Sutra and M ahaparinirvana Sutra.

formless realm. See three realms.

four categories of oneness: (1) the oneness of reality (q.v.), (2) the oneness of teaching (q.v.), (3) the oneness of practice (q.v.), and (4) the oneness of persons (q.v.).

Four Doctrines: (1) the doctrine of existence, (2) the doctrine of emptiness, (3) the doctrine of both emptiness and existence, and (4) the doctrine of neither emptiness nor existence. See also threefold truth. four great [Bodhisattva] vows: "Though there are unlimited sentient beings, I vow to save them; though there are unlimited passions, I vow 142

Glossary

to sever them; though there Eire inexhaustible doctrines, I vow to know them; though the Buddhist Path is supreme, I vow to fulfill it." four interpretations of Twelvefold Conditioned Co-arising: four levels of understanding of Twelvefold Conditioned Co-arising (q.v.)— (1) as arising and perishing, (2) as neither arising nor perishing, (3) as immeasurable, or as beyond conceptual understanding, yet arising and perishing, and (4) as spontaneous, or as beyond conceptual understanding and neither arising nor perishing. These four interpretations correspond respectively to the four categories of the Four Teachings (q.v.).

four methods of instruction: four methods the Buddha uses to present the DhEirma to his audience, called siddhanta: (1) the worldly, (2) the individual, (3) the therapeutic, and (4) the supreme. Four Noble Truths: one of the basic teachings of the Buddha— (1) that all is suffering, (2) that the causes of suffering are our passionate attachments, (3) that these passionate attachments can be extinguished, and (4) that there is a way to realize this goal.

four phases of a thought: the four phases that a thought passes through— (1) previous to the thought, (2) imminent thought, (3) the thought proper, and (4) the completed thought.

Four Samadhis: the fourfold Tendai system for cultivating concentrated contemplation— (1) the Constantly Sitting Samadhi (q.v.), (2) the Constantly Walking Samadhi (q.v.), (3) the Half-walking and Halfsitting Samadhi (q.v.), and (4) the Neither-walking-nor-sitting Samadhi (q.v.).

four single views: part of the obstacle of delusions (q.v.). (1) Attachment to substantial Being, (2) attachment to nothingness, (3) attachment to both Being and nothingness, and (4) attachment to neither Being nor nothingness.

four supranormal concentrative states: the four dhyanas. Four levels of concentration, each with a number of different grades. Four Teachings: the Tendai doctrinal classification system of all the Buddha's teachings into four categories— (1) the Tripitaka Teaching (q.v.), (2) the Shared Teaching (q.v.), (3) the Distinct Teaching (q.v.), and (4) the Perfect Teaching (q.v.).

four unexplainables: the teaching, based on a discussion in the M ahaparinirvana Sutra, that the arising of dharmas, their non-arising, both, and neither are all unexplainable and beyond conceptual understanding. four warped views: that the world is (1) permanent, (2) full of pleasure, (3) possessed of selfhood, and (4) pure, as opposed to transient, full of pain, lacking selfhood, and impure.

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Four Wisdoms: the wisdom of the Path; various wisdoms of the Path; omniscience, or wisdom concerning the emptiness of everything; and universal wisdom.

Govinda: a wise prime minister who divided the world into seven equal parts to satisfy seven kings who were fighting each other. habitual propensities: the fundamental tendencies toward delusion and passionate attachment that remain even after one has removed or conquered the explicit passions.

hair of a tortoise: an analogy for something that does not really exist or for emptiness. See also horns of a rabbit; threefold truth. Half-walking and Half-sitting Samadhi: one of the Four Samadhis (q.v.). Includes methods of cultivating contemplation that involve various activities, such as the Vaipulya repentance practice of ritual purity, and the Lotus Samadhi (q.v.), which focuses on practices based on the L otus Sutra.

Hinayana: smaller or inferior vehicle, in contrast to the Mahayana (q.v.), the larger or greater vehicle. A derogatory term for the inferior teachings prior to the Mahayana. The Tripitaka Teaching (q.v.) that posits the three vehicles, or ways, of the Sravaka (q.v.), Pratyekabuddha (q.v.), and Bodhisattva, in contrast to the One Vehicle (q.v.) of the Mahayana.

horns of a rabbit: an analogy for something that does not really exist or for emptiness. The rabbit may appear to have horns but actually does not, so the "horns of a rabbit" are empty. See also hair of a tortoise; threefold truth.

Hui-ssu. See Nan-yo.

Identity in Contemplative Practice: the third level of the Six Identities (q.v.). The realization of identity attained through practice of the Buddha-dharma.

Identity in Outer Appearance: the fourth level of the Six Identities (q.v.). The level of realization when one begins to "resemble" the Buddha.

Identity in Partial Realization of the Truth: the fifth level of the Six Identities (q.v.). The level of realization on which the three virtuous qualities (q.v.) are partially manifested.

Identity in Reality: the first level of the Six Identities (q.v.). The basic state of sentient beings, in which they are inherently endowed with the three virtuous qualities (q.v.) of the Dharma Body (q.v.), p rajn a wisdom, and liberation. Indra: the creator-god of Indian mythology.

Indra's net: an analogy in the A vatam saka Sutra that illustrates the interpenetration of all reality; a net that extends throughout the 144

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universe with perfect crystal balls in each mesh that reflect all the other crystal balls.

Jambudvipa: "roseapple continent," which, in Indian Buddhist cosmology, refers to this world.

Jeta: a son of King Prasenajit who, along with his mother Malika (q.v.), drank alcoholic beverages but kept the other precepts and was praised by the Buddha for doing so.

Kali: a king who, out of jealousy, cut off the hands, feet, ears, and nose of Ksanti the hermit (q.v.).

Kasyapa (or Kassapa): the sixth of the seven Buddhas (q.v.). Katyayaniputra: the author of a number of important A bhidharm a (q.v.) texts.

Khanusikhin: the second of the seven Buddhas (q.v.). ksanti-param ita: the perfection of patience. See also Six Perfections. Ksanti the hermit (Ksantivadi-rsi): a model of patience and forbearance, who endured his suffering when King Kali (q.v.), out of jealousy, cut off his hands, feet, ears, and nose.

Kusinagara: the site of Sakyamuni's death and final Nirvana. Level of Subtle Awakening: the supreme and final of the fifty-two [Bodhisattva] levels (q.v.) of attainment leading to Buddhahood. Lotus Samadhi: a method of contemplation based on the L otus Sutra in which one single-mindedly contemplates the Dharma realm (q.v.). Mahabhijnajnanabhibhu ("Victorious through Great Penetrating Knowledge"): the Buddha who is the central figure in the seventh chapter of the Lotus Sutra.

Mahasthamaprapta ("Gainer of Great Strength"): a Bodhisattva, one of the attendants of Amitabha (q.v.).

Mahatyagavat, Prince: a model for the virtue of diligence. W hen the prince lost his Mani jewel (q.v.) in the sea, he diligently tried to recover it by scooping the water out of the sea.

Mahayana: the great vehicle. The supreme teaching of the Buddha. The idea that all beings are destined for Buddhahood. Maitreya: the future Buddha, currently still a Bodhisattva. Malika: the wife of King Prasenajit who, along with Jeta (q.v.), drank alcoholic beverages but kept the other precepts and was praised by the Buddha for doing so.

Mani jewel: a wish-fulfilling jewel.

Manjusri: a Bodhisattva of wisdom.

Mara: the evil one. The tempter. The personification of evil desires and passions and of the temptations of this world. 145

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Middle Path. See threefold truth.

milk, analogy of the color of: an analogy in the M a h a p a rin irv a n a S utra that illustrates the inability of non-Buddhists to understand the Dharma, just as a blind person cannot truly know the color of milk even if it is compared to that of a shell, rice, snow, or a white crane.

minute delusions: the more subtle delusions, or tendencies, that remain even after one has severed all of the explicit delusions. The second of the Three Categories of Delusions (q.v.).

mundane truth (sam vrti-satya): the way the world is viewed by those without a complete understanding of the truth. The conventional, provisional reality of this world. Also called the worldly truth, in contrast to the real truth (q.v.).

Nan-yo, Master of: Hui-ssu (515-77), Chih-i's (q.v.) master and second patriarch of the T'ien-t'ai lineage.

Neither-walking-nor-sitting Samadhi: one of the Four Samadhis (q.v.). The cultivation of contemplation in any and all aspects of life by contemplating each thought as it arises in the mind. Also called the samadhi of the awakened mind (q.v.) and the samadhi of following one's own thoughts (q.v.).

nine liberations: nine of the thirty-four enlightened mental states (q.v.) that sever obstacles to true knowledge.

nine non-obstructions: nine of the thirty-four enlightened mental states (q.v.) that sever obstacles to true knowledge.

Non-retrogression: a high stage of attainment from which one will no longer retrogress to a lower stage.

obstacle of delusions (klesavarana): the body of delusions that obstruct the attainment of enlightenment. See also wisdom obstacle. one great deed: the teaching of the Lotus Sutra that the Buddha appears in this world for one great purpose— to reveal the way to Buddhahood. oneness of persons: that those of the three vehicles (q.v.) ultimately all belong to the One Vehicle (q.v.), and that all are destined for Buddhahood. oneness of practice: that ultimately the practices of the three vehicles (q.v.) are included in that of the One Vehicle (q.v.). oneness of reality: the ultimate teaching that reality is integrated and one.

oneness of teaching: that the final teaching of the Buddha is the One Vehicle (q.v.) and not the three vehicles (q.v.), and that ultimately the teachings of the Buddha are one and noncontradictory. 146

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One Vehicle (ekaydna): the teaching of the Lotus Sutra that all beings are destined for the single goal of Buddhahood, and that there is only one vehicle, not three vehicles (q.v.), on which to attain enlightenment. param ita. See Six Perfections.

parched wisdom, stage of: the first of the Ten Stages (q.v.) in the Shared Teaching (q.v.).

patience, the level of: one of the sub-levels of attainment in the Tripitaka Teaching (q.v.). The level of longing for patience through contemplation of the Four Noble Truths (q.v.).

perfectly integrated threefold truth: the realization of the Middle Path as the simultaneous affirmation of and correct insight into both emptiness and conventional existence. See also threefold truth. Perfect Teaching: one of the Four Teachings (q.v.). The direct and complete teaching of the Buddha-dharma.

Pilinda: a disciple of the Buddha who did not show "proper" respect to the god of the Ganges River.

prajna-pdram itd: the perfection of wisdom. See also Six Perfections. Pratyekabuddha ("solitary buddha"): one who attains enlightenment without the benefit of hearing the Buddha's teachings and thus has middling wisdom and insight. Also, "one who is awakened concerning conditions" based on insight into conditioned co-arising. Cf. three vehicles.

Preliminary Awakening, Level of: the fifty-first of the fifty-two levels of attainment leading to Buddhahood.

Pusya: a Buddha before whom a previous incarnation of Sakyamuni chanted verses for seven days with such great concentration that he forgot to put one of his feet on the ground.

realm of desire. See three realms.

realm of form. See three realms.

real truth (param artha-satya): the ultimate truth, the way things truly are, in contrast to the mundane truth (q.v.). Also called the truth of supreme meaning.

reward body of enjoyment: the body of the Buddha that is his reward or recompense for attaining enlightenment. One aspect of the triple body [of the Buddha] (q.v.).

Saicho: the transmitter of T 'ien-t'ai Buddhism and founder of the Tendai school in Japan.

sakrdagam in ("once-returner"): one who, after finishing this life, will be reborn in this world only one more time before attaining enlightenment. Sakyamuni: the sage of the Sakya clan. Gautama, the historical Buddha. 147

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samadhi: the Buddhist practice of regulating, rectifying, and concentrating the mind, and the state attained thereby.

samadhi of following one's own thoughts: another name for the Neitherwalking-nor-sitting Samadhi (q.v.). The practice of concentrating on each thought as it arises in the mind.

samadhi of the awakened mind: another name for the Neither-walkingnor-sitting Samadhi (q.v.). A state of concentration wherein one is perfectly conscious and fully aware of all the tendencies of one's mind. Sankhacarya the hermit: a model for the virtue of meditation. When a bird built a nest in his hair while he was meditating, he did not move until the eggs hatched and the birds flew away.

Sariputra: one of the original disciples of the Buddha, "the foremost of the wise."

seven Buddhas: a line of seven Buddhas that culminates in the appearance ofSakyamuni, preceded by Vipassin (or Vipasyin), Khanusikhin, Vessabhu, Kondanna, Konagamana, and Kassapa (or Kasyapa). Shared advancing to Distinct: to make a spiritual quantum leap from the level of the Shared Teaching (q.v.) to that of the Distinct Teaching (q.v.).

Shared advancing to Perfect: to make a spiritual quantum leap from the level of the Shared Teaching (q.v.) to that of the Perfect Teaching (q.v.).

Shared Teaching: the second of the Four Teachings (q.v.). The teaching that is shared by all of the three vehicles (q.v.), and that is common to both the Hlnayana (q.v.) and the Mahayana (q.v.).

sila-param ita: the perfection of keeping the precepts. See also Six Perfections. Single Practice Samadhi: another name for the Constantly Sitting Samadhi (q.v.).

Sivi (or Sivi), King: a previous incarnation ofSakyamuni, during which he sacrificed his own body to an eagle to save the life of a dove. six actions: the activities of walking, standing, sitting, lying down, speaking (and silence), and general movement.

six destinies: the first six of the ten [Dharma] realms (q.v.), from hell to that of the gods. The "evil" realms.

Six Identities: the six levels of understanding the integrated nature of all reality: Identity in Reality (q.v.), Verbal Identity (q.v.), Identity in Contemplative Practice (q.v.), Identity in Outer Appearance (q.v.), Identity in Partial Realization of the Truth (q.v.), and Ultimate Identity (q.v.).

Six Perfections: the six virtues (param itas) that allow one to reach the other shore of enlightenment: charity (d ana), keeping the precepts 148

Glossary

(sila), patience (ksanti), diligence (virya), meditation (dhyana), and wisdom (pra jn a ).

six senses: sight, hearing, smell, taste, touch, and consciousness. The perception of color, sound, odor, taste, touch, and mental phenomena. sixteen truths: sixteen aspects of the Four Noble Truths (q.v.): the four aspects of suffering, namely transiency, suffering, emptiness, and selflessness; the four causes of suffering, namely the direct causes, assembled causes, birth, and conditions; the four aspects of extinction, namely extinction, quiescence, wonderfulness, and separation; and the four aspects of the way, namely the Path, Thusness, practice, and liberation.

Sravaka ('Voice hearer" or "one who hears" the teachings of the Buddha): a disciple of the Buddha. In Tendai, the disciple of the Buddha who follows the Tripitaka Teaching (q.v.) of the A gam a Sutras and thus has wisdom and insight inferior to the Mahayana Bodhisattva's. Cf. three vehicles.

srotapanna ("stream-winner"): a beginner on the Buddhist Path; one who has just "entered the stream."

summit of concentration: one of the sub-levels of attainment in the Tripitaka Teaching (q.v.), consisting of attainment of the four supranormal concentrative states (q.v.) and further clarification of the sixteen truths (q.v.).

supranormal powers: the six supranormal powers of a sage— (1) the divine eye, (2) the divine ear, (3) knowing other people's minds, (4) knowing one's past lives, (5) exhausting all passions, and (6) supranormal physical feats such as flying through the air.

Sutasoma (or Srutasoma), King: a model of the virtue of keeping the precepts, especially the one against lying.

Sutra: text that contains the words of the Buddha. The "Dharma source"— the source of verbal teachings concerning the Dharma. One of the "three stores" (q.v.) of the Buddha's teachings.

Ten Abodes: the second ten of the fifty-two [Bodhisattva] levels (q.v.) leading to Buddhahood— (1) aspiration, (2) maintenance, (3) cultivation, (4) noble rebirth, (5) completion of expedients, (6) rectification of the mind, (7) non-retrogression, (8) childlike goodness, (9) Dharmaprince, and (10) anointment. ten [Dharma] realms: the ten destinies or realms of rebirth— the realms of (1) hell-dwellers, (2) beasts, (3) hungry spirits, (4) asuras, (5) human beings, (6) gods, (7) Sravakas (q.v.), (8) Pratyekabuddhas (q.v.), (9) Bodhisattvas, and (10) Buddhas.

Ten Levels of Faith: the first ten of the fifty-two [Bodhisattva] levels (q.v.) leading to Buddhahood: (1) faith, (2) mindfulness, (3) diligence, (4) wisdom, (5) concentration, (6) non-retrogression, (7) merit 149

Glossary

transference, (8) preservation of the Dharma, (9) discipline, and (10) (fulfillment of) vows.

Ten Levels of Merit Transference: the fourth ten of the fifty-two [Bodhisattva] levels (q.v.) leading to Buddhahood: (1) salvation of sentient beings, (2) indestructibility, (3) equality with all the Buddhas, (4) pervading the universe, (5) inexhaustible virtue, (6) correspondence with all solid good roots of non-differentiation, (7) awakening of equality with all sentient beings, (8) the manifestation of Suchness, (9) unrestrained and unattached liberation, and (10) the immeasurable Dharma realm (q.v.).

Ten Levels of Practice: the third ten of the fifty-two [Bodhisattva] levels (q.v.) leading to Buddhahood, characterized as (1) joyful, (2) beneficial, (3) lacking in hate, (4) unexhausted, (5) unconfused, (6) attractive, (7) unattached, (8) honored, (9) exemplary, and (10) true. Ten Stages: the ten Bodhisattva stages (bhum is) of attainment in the Shared Teaching (q.v.)— the stages of (1) parched wisdom (q.v.), (2) potential, (3) eight endurances, (4) insight, (5) lesser delusions, (6) freedom from desires, (7) completion, (8) Pratyekabuddhahood, (9) Bodhisattvahood, and (10) Buddhahood. Or, the fifth ten of the fifty-two [Bodhisattva] levels (q.v.) leading to Buddhahood in the Distinct Teaching (q.v.), characterized as (1) joyful, (2) undefiled, (3) clear, (4) radiant wisdom, (5) difficult to conquer, (6) face to face with reality, (7) far-reaching, (8) immovable, (9) good, and (10) Dharma-cloud.

Ten Suchlikes: the ten features of reality, a Tendai classification based on a passage in the chapter "Expedient Means" in the Lotus Sutra. The ten "suchlike" features are (1) appearance, (2) nature, (3) essence, (4) power, (5) activity, (6) causes, (7) conditions, (8) results, (9) retribution, and (10) beginning and end being ultimately the same.

tentative and real: the Tendai teaching that there are tentative and real aspects of the Buddha's teachings, Buddhist practices, the capacities of sentient beings, and reality itself.

tetralemma: four possible options. Classically stated: (1) A, (2) not A, (3) both, or (4) neither. An alternate form is (1) A, (2) B, (3) both A and B, and (4) neither A nor B.

thirty-four enlightened mental states: the sixteen mental states (i.e., eight of patience and eight of isdom) that sever mistaken views, plus the eighteen attitudes (i.e., nine of non-obstruction and nine of liberation) that sever obstacles to true knowledge.

thirty-two major marks: the major physical features possessed by a Buddha, such as images of wheels on the soles of his feet and a natural topknot of flesh on his forehead.

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Glossary

Three Categories of Delusions: all of the delusions that afflict human beings— (1) explicit deluded views and attitudes (q.v.), (2) minute delusions (q.v.), and (3) the delusion of [fundamental] ignorance (q.v.). threefold Buddha-nature: the three causes of attaining Buddhahood. The potential to attain Buddhahood, analyzed as having three aspects: (1) the "direct cause," that all beings are endowed with the nature of Buddhahood by participating in reality; (2) the "complete cause," the wisdom that illumines this nature; and (3) the "conditional causes," the practices or conditions that bring about wisdom. threefold truth: (1) emptiness— the true nature of things, which is empty of independent self-existence, (2) conventional existence— the truth that all things, though empty, have a conventional or provisional reality, and (3) the Middle Path— the simultaneous, balanced, and complete realization of both emptiness and conventional existence. See also perfectly integrated threefold truth,

three realms: (1) realm of desire— this world of desires, (2) realm of form— the realm experienced by one in this world who has severed all desires but still experiences the world as form, and (3) formless realm— the realm that has no form but consists of only the other four of the five aggregates (q.v.); the realm of experience of one who has severed all desires and attachment to form but has still not experienced enlightenment.

three stores: Sutras (q.v.), Vinaya (q.v.), and A bhidharm a (q.v.). three thousand realms: a Tendai term for the entire universe. The ten (Dharma) realms (q.v.) from hell to Buddhahood interpenetrate each other to produce one hundred realms. Each of these realms has the features of the Ten Suchlikes (q.v.), producing a thousand realms. Each of these is characterized by three "spheres"— (1) the aggregates, (2) the realm of sentient beings, and (3) the lands they occupy— producing three thousand realms.

Three Treasures: the Buddha, the Dharma, and the Sangha. The three sources of refuge for a Buddhist. Also known as the "three jewels." three vehicles: the ways of the Sravaka (q.v.), Pratyekabuddha (q.v.), and Bodhisattva, in contrast to the One Vehicle (q.v.) of the Mahayana. three virtuous qualities: the three ideals of the Dharma Body (q.v.), praynd-wisdom, and liberation.

T 'ien-t'ai, Mount: the site of the temple(s) that served as headquarters for Chih-i (q.v.).

transcendent realm: the realm of experience dwelt in by those who have transcended the delusions and passions of the worldly realm (q.v.). Tripitaka Teaching: the first of the Four Teachings (q.v.). The teachings of the Buddha found in the "three stores (Tripitaka)" (q.v.) of the A gam a Sutras, the Vinaya (q.v.), and the A bhidharm a (q.v.). 151

Glossary

triple body [of the Buddha]: the Dharma Body (q.v.), the reward body (q.v.), and the transformation body (i.e., the historical Buddha). truth of supreme meaning. See real truth.

Tusita Heaven: one of the heavens of Indian Buddhist cosmology. The heaven where Sakyamuni resided before being born in this world, and where Maitreya (q.v.), the future Buddha, currently resides. Twelvefold Conditioned Co-arising: the twelvefold cycle of causes and conditions that make up the human condition: (1) ignorance, (2) volitional activity, (3) consciousness, (4) name and form, (5) the six senses (q.v.), (6) contact, (7) experience, (8) passion, (9) attachment, (10) existence, (11) rebirth, and (12) decay and death.

twenty-three scholars [of the Liang]: a group, presided over by Prince Chao-ming of the Liang dynasty, that carried on a famous debate (around A.D. 520 or 521) on the meaning of the Two Truths (q.v.). two methods of contemplating emptiness: (1) to realize emptiness by analyzing dharmas (i.e., the method of the Tripitaka Teaching [q.v.]) and (2) to realize emptiness by direct insight into their essential nature. Cf. threefold truth.

two obstacles: the two types of obstacles to the attainment of perfect enlightenment— (1) the obstacle of delusions (q.v.) and (2) the wisdom obstacle (q.v.).

Two Truths: the real truth (q.v.) and the mundane truth (q.v.). Ultimate Identity: the sixth level of the Six Identities (q.v.). The level of realization on which both wisdom and the severance of passions are perfected and the three virtuous qualities (q.v.) are completely manifested.

Vasumitra: in the Avatam saka Sutra, the twenty-fifth of the fifty-three "good friends" that Sudhana visited on his journey to enlightenment. Vasumitra engaged in sexual intercourse ("embraces and kisses") to create opportunities to share the Dharma with her companions. Verbal Identity: the second level of the Six Identities (q.v.). The level of realization attained by hearing the verbal teaching of the Buddhadharma. V inaya: the body of precepts that define the activity and lifestyle one must maintain in order to realize the extinction of passions and ignorance. The code for Buddhist monks and nuns. One of the "three stores" (q.v.) of the Buddha's teachings.

Vipasyin: the first of the seven Buddhas (q.v.).

Vlrya-param ita: the perfection of diligence. See also Six Perfections. warming up: one of the sub-levels of attainment in the Tripitaka Teaching (q.v.). Arousing approximate understanding through mindfulness 152

Glossary

and attaining insight into the sixteen aspects of the Four Noble Truths (q.v.). See also sixteen truths.

White Bull Cart, Great: the single, great vehicle (instead of three inferior vehicles) that the wise father gave to his children in the parable of the burning house in the Lotus Sutra.

wisdom obstacle (jn eyavaran a): both the more subtle obstacles to wisdom (beyond the obstacle of delusions) and (in Tendai) the middling "wisdom" that itself obstructs the attainment of a higher wisdom. See also obstacle of delusions.

worldly realm: the everyday realm of passions and delusions. See also transcendent realm.

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