The Diamond Needle, Treatise on the Doctrinal Distinctions of the Huayan One Vehicle, The Key to the Secret of the Heart Sutra

Outline of Contents

I. Establishing the One Vehicle A. Distinct Teaching

1. Resultant State

2. Causal State

i. Differentiation of One and Three Vehicles ii. Inclusivity of Three Vehicles within One a. Not Different

b. Not the Same

B. Common Teaching

1. Divisions into Various Vehicles i. One Vehicle

ii. Division into Two Vehicles iii. Division into Three Vehicles iv. Division into Four Vehicles v. Division into Five Vehicles vi. Division into Innumerable Vehicles 2. Fusing of Root and Ramifications (Unity of Vehicles) II. The Benefits of the Doctrines A. Distinctions among the Doctrines 1. Characteristics Displayed 2. Analysis and Synthesis i. Specification

ii. Integration

B. Distinctions among the Benefits III. Classification of the Teachings, Ancient and Recent A. Bodhiruci

B. Hu, et al.

C. Guangtong

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle D. Dayan, et al.

E. Hushen

F. Qishe

G. Si of Nanyue and Zhizhe of Tiantai H. Min of Jiangnan

I. Yun of Guangzhai Temple

J. Xuanzang

K. Summary Explanation

IV. Divisions of the Teachings and Analysis of the Tenets A. Teachings Divided According to their Dharmas B. Analysis of Tenets According to True Principles 1. Existence of Self and Dharmas (Vātsīputrīya) 2. Existence of Dharmas but Nonexistence of Self (Sarvāstivāda) 3. Dharmas are Devoid of Past and Future (Mahāsāṃghika) 4. Both Nominal and Real in the Present (Prajñaptivāda) 5. Mundane as False but True as Real (Lokottaravāda) 6. Nominal Existence of all Dharmas (Ekavyāvahārika) 7. Emptiness of all Dharmas (Early Teaching) 8. True Quality of Nonemptiness (Final Teaching) 9. Severance of Both Subject and Object (Sudden Teaching) 10. Perfect Illumination Endowed with Virtues (Distinct Teaching) V. Analysis and Synthesis of Vehicles and Teachings A. Analysis and Synthesis from the Perspective of Teachings B. Encompassing the Vehicles within the Teachings C. The Various Teachings Mutually Include Each Other VI. The Sequence of the Emergence of the Teachings A. Root Teaching in Accord with the Dharma (One Vehicle) B. Ramified Teachings Designed for Practitioners (Three Vehicles) 1. Taught at One Time but Different Places 2. Taught at Different Times and Different Places VII. Determining the Reasons for the Sequence of the Teachings A. Lesser Vehicle Capacities

B. Early Teaching Capacities

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Outline of Contents C. Final Teaching Capacities D. Sudden Teaching Capacities E. Capacity for Sudden Enlightenment F. Three Vehicles Capacities G. Capacity for the Common Teaching of One Vehicle H. Capacity for the Distinct Teaching of One Vehicle I. Capacity of Samantabhadra J. Already Accomplished VIII. Comparison of their Formulations A. Difference in Times B. Difference in Locations C. Difference in Principals D. Difference in Assemblies E. Difference in Sources F. Difference in Explanations G. Difference in Ranks H. Difference in Practices I. Difference in Dharma Gates J. Difference in Particular Phenomena IX. Differences in their Explanations [of Essential Concepts] A. Fundamental Consciousness 1. Lesser Vehicle

2. Early Teaching

3. Final Teaching

4. Sudden Teaching

5. Perfect Teaching 6. Common Teaching

7. Explanation of Differences B. Clarification of Buddha Seed-nature 1. Lesser Vehicle

2. Three Vehicles

i. Early Teaching

ii. Final Teaching

iii. Sudden Teaching 31

Treatise on Doctrinal Distinctions of the Huayan One Vehicle 3. One Vehicle i. Common Teaching ii. Distinct Teaching 4. Explanation of Differences C. Distinctions in Practices and Ranks 1. Lesser Vehicle 2. Early Teaching 3. Final Teaching 4. Sudden Teaching 5. Perfect Teaching D. Duration of Cultivation 1. Lesser Vehicle 2. Early Teaching 3. Final Teaching 4. Sudden Teaching 5. Perfect Teaching E. Embodied Basis of Cultivation 1. Lesser Vehicle 2. Early Teaching 3. Final Teaching 4. Sudden Teaching 5. Perfect Teaching F. Distinctions in the Severing of Delusions 1. Lesser Vehicle 2. Three Vehicles: Early and Final Teachings i. Characteristics of Extinguishing Delusions a. Afflictive Hindrances b. Cognitive Hindrances ii. Delusions Pertaining to Various Ranks 3. Sudden Teaching 4. Perfect Teaching G. Conversion of the Two Vehicles 1. No Conversion (Lesser Vehicle) 2. All Beings Converted (Final Teaching) 3. Some are Converted, Some are Not (Early Teaching) 32

Outline of Contents 4. Neither Conversion nor Nonconversion (Sudden Teaching) 5. Preceding Theories are Skillful Means (Common Teaching) 6. Preceding Theories are all Severed (Distinct Teaching) H. Characteristics of Buddhahood 1. Permanence and Impermanence i. Lesser Vehicle ii. Early Teaching iii. Final Teaching iv. Sudden Teaching v. Perfect Teaching 2. Differences in Primary and Secondary Characteristics i. Lesser Vehicle ii. Early Teaching iii. Final Teaching iv. One Vehicle I. Worlds Encompassed and Transformed 1. Lesser Vehicle 2. Three Vehicles 3. Common Teaching 4. Sudden Teaching 5. Distinct Teaching J. Analysis and Synthesis of Buddha Bodies 1. Doctrines

i. Dharma Body a. Early Teaching b. Final Teaching c. Sudden Teaching d. One Vehicle ii. The Body of Śākyamuni 2. Enumerations i. One Buddha ii. Two Buddhas iii. Three Buddhas iv. Four Buddhas v. Ten Buddhas 33

Treatise on Doctrinal Distinctions of the Huayan One Vehicle X. Distinctions in Doctrinal Principles A. Similarities and Differences in the Three Natures 1. Specification

i. Direct Explanation of Natures and their Aspects ii. Determination of Correct Understanding a. Maintaining Attachments b. Showing the Errors of Attachment b1. Fully Perfected Nature b2. Other-dependent Nature b3. Imagined Nature

c. Demonstration of Significance 2. General Explanation

B. The Six Significances of the Causal Aspect of Interdependent Arising 1. Exposition of Characteristics 2. Establishment of the Doctrine 3. Enumeration of Logical Possibilities 4. Analysis and Synthesis 5. Fusion and Inclusion

6. Perspectives of the Teachings C. The Ten Mysterious Dharma Gates of Unobstructed Interdependent Arising 1. Verification of the Ultimate Result 2. Discernment in the Causal State i. The Analogy of Counting Coins a. Differentiated Essence b. Common Essence

ii. Discernment from the Perspective of Dharma a. Simultaneous Repletion and Mutual Correspondence b. Mutual Accommodation of Difference c. Autonomous Mutual Identification d. The Realm of Indra's Net e. Mutual Accommodation of Subtle Particulars f. Esoteric Concurrent Formation g. Endowment with all Pure and Mixed Virtues h. Unique Formations of the Ten Temporal Worlds 34

Outline of Contents

i. Formation by Evolutions of Mind-only j. Phenomenal Manifestation of the Dharma iii. Summary

D. Perfect Interfusion of the Six Characteristics of Conditioned Phenomena 1. List of Names and a Brief Explanation 2. Purpose of this Teaching

3. Interpretation through the Analogy of a House 4. Concluding Verse

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle

Composed by Fazang, Śramaṇa of Dajianfu Temple, Tang Dynasty1

Now I will expound the One Vehicle doctrine of the ocean-seal samādhi of the Tathāgata,2 in summary, through these ten gates. I. Establishing the One Vehicle II. The Benefits of the Doctrines III. Classification of the Teachings, Ancient and Recent IV. Divisions of the Teachings and Analysis of the Tenets V. Analysis and Synthesis of Vehicles and Teachings VI. The Sequence of the Emergence of the Teachings VII. Determining the Reasons for the Sequence of the Teachings VIII. Comparison of their Formulations IX. Differences in their Explanations X. Distinctions in Doctrinal Principles I. Establishing the One Vehicle First I will clearly establish the One Vehicle. I will divide the doctrinal distinctions of this One Vehicle into two gates: first, the Distinct Teaching and second, the Common Teaching.3

A. Distinct Teaching

Within the first, there are two aspects. 1. Resultant State

First is the resultant state of the ocean of original nature (i.e., buddhahood). This is inexpressible. Why so? Because it cannot be accommodated by teachings. It is the realm of the ten buddhas themselves. This is stated in the Treatise on the "Bodhisattva Stages" chapter of the Flower Garland Sutra: "The causal state is expressible, but the resultant state is inexpressible." 2. Causal State

Second is the causal state of interdependent arising;4 that is, the realm of 477a

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477b

Treatise on Doctrinal Distinctions of the Huayan One Vehicle Samantabhadra. These two are nondual and totally pervade each other, like a wave and the water. Consider this and you shall see.

In the realm of Samantabhadra there are again two gates. First is the gate of differentiation. Second is the gate of inclusivity.

i. Differentiation of One and Three Vehicles

As to differentiation, this is the Distinct Teaching of One Vehicle; it is distinct from the three vehicles. In the Lotus Sutra, the three carts beyond the gate (goat, deer, and ox carts), pointed out from within the burning house to entice the children to exit, are the teachings of the three vehicles. The great white ox carts given to them on open ground, beyond the triple world, are the teaching of the One Vehicle. Thus, the One Vehicle and the three vehicles are distinct. The sacred teachings give, in sum, ten explanations for this. First is the distinction between the provisional and the ultimately real. Since among the three the ox cart is like the goat and deer carts—a provisional way to entice the children to leave—then it is clear that all three of the carts by the gate are actually skillful means. The great white ox carts were given to them at the crossroads instead to show the true and real. If the ox cart among the three were the ultimately real [ox cart/teaching], then when the father pointed it out to entice the children from inside the house, they should have been able to see it immediately upon exiting the gate. Why did they come out to where the carts had been indicated to be, and yet, not finding them, search for them? It is incorrect to say that only those of the two vehicles continue searching for carts beyond the triple world. The sutra does not say that those people searching for the ox cart found that ox cart upon exiting the gate. It also does not say that those who sought the carts formerly promised were only those of the two vehicles. The sutra states that all of the children, having exited the house and reached the open ground, said to their father, "The wonderful toys you promised us earlier—goat cart, deer cart, and ox cart—please give them to us now." By this we know that all three carts were equally sought. The three carts are taught from the standpoint of the results sought by those of the three vehicles. They are proposed according to their original aspirations.

Question: The two vehicles each attain some lesser results (e.g., arhatship). Why do they continue searching beyond the gate?

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I. Establishing the One Vehicle

Reply: Those who rely on the Lesser Vehicle would say that they have the teachings and they have practice-results. Now, those who rely on the Great Vehicle would say that those Lesser Vehicle practitioners of ancient times had only the verbal teachings and no real practice-results. So it is said that all three carts are empty. If you take the point of view of the tenets of the respective teachings themselves, then each attains their result. If their goals were not attained, how could they have exited the triple world? The statement that none of them attain their goal is from the point of view of the One Vehicle. For this reason, when the ultimately real illuminates that which is provisional, the forms of expediency disappear completely: none has attained the goal. What is desired is to convert the people of those three vehicles to the One Vehicle, and so those of the Great Vehicle must also be converted. If it was not so, then those who sought the ox cart would be different from ordinary beings as soon as they exited the triple world. Not seeking the goat and deer carts, they are different from those of the two vehicles; not yet attaining the great white ox carts on open ground, they are different from those of the One Vehicle. If, among the three [kinds of people represented by the children], they are not of the Great Vehicle, then what kind of people could they be? Because all have arrived at the farthest point they intended, later they all will advance into the Distinct Teaching of One Vehicle.

Question: Are the three carts by the gate real or unreal? Reply: They are both real and unreal. Why so? Because they are skillful means. Since as skillful means they do entice the children to exit, they are not unreal; since they entice them as skillful means, they are not truly real. These two are nondual, simply a single form.

Second is the difference between the teaching and its significance. The ox cart by the gate, as well as the goat and deer carts, exists in name only. From the point of view of the One Vehicle you see that they are all teachings [but without ultimate significance]. Thus, the sutra states, "Through the gate of the Buddha's teachings, the suffering of the triple world is overcome." Moreover, one cannot say that the words "the Buddha's teachings" only refer to the two vehicles, because the sutra does not make such a specification. Those people who seek the ox cart search for the teachings' ultimate significance, and so are the same as those of the two vehicles: none of them attain it. 39

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle Third is the distinction in what they expected. Since the One Vehicle is different from the three carts promised earlier within the triple world, when it was given to the children at the crossroads, they all exclaimed that it was not what they had originally wanted. Thus, the sutra states, "At this time all of the children clambered onto the great carts, and obtained something unprecedented, not what they had originally wanted." Now, it is incorrect to say that the words "not what they had originally wanted" refers only to the two vehicles, because the sutra does not make such a distinction. The sacred words never err. Clearly, none of the objects promised within the house were obtained, and the ox carts on the open ground were not the ones they had each desired. Thus, what they have now obtained is called "not what they had originally wanted."

Fourth is the distinction in the extent of their qualities. When the father in the house points outside, he simply says, "ox cart" without describing any of its qualities. But what are given at the crossroads are seven-jeweled magnificent carts, adorned with a countless variety of jewels, including jeweled tassels, jeweled bells, and so forth. Such are their innate qualities. Now, the father simply said "ox" and did not say anything about its characteristics. However, the sutra describes white oxen that are robust, extremely strong, swift as the wind, and so on. These are the surpassing excellences of their function. It also describes many attendants who guard the ox carts, symbolizing the retinue of religious practitioners. These extraordinary characteristics all clarify their distinction from the perspective of the Common Teaching of One Vehicle. Furthermore, among the three carts there is only one ox cart. That is to demonstrate that their tenets are uniform as skillful means and lack the [infinitely adaptable] teaching of the interdependent arising of principal and attendants. But these ox carts are not like that. Only when the teaching of principal and attendants is complete can [a cart/vehicle] encompass innumerable virtues. Thus, the sutra states, "I have magnificent seven-jeweled carts like this; they are countless in number." Countless jeweled carts cannot mean only one. This presents the infinite doctrine of the One Vehicle. Its significance is extensively explained in the Flower Garland Sutra. This clarifies its distinction from the perspective of the Distinct Teaching of One Vehicle. Fifth is the distinction in ranks attained. The Sutra on Basic Activities, the Sutra for Benevolent Kings, the Treatise on the Ten Stages, the Liang 40

I. Establishing the One Vehicle

dynasty translation of the Summary of the Great Vehicle, and so on all put the first, second, and third bodhisattva stages in the mundane world. They put the fourth stage to the seventh stage in the supramundane world. The eighth stage and above they put in the supra-supramundane world. Of the supramundane world, they equate the fourth stage and fifth stages with the Dharma of the śrāvakas. The sixth stage they equate with the Dharma of the pratyekabuddhas. The seventh stage is equated with the bodhisattva Dharma. The eighth stage and above they equate with the One Vehicle Dharma. If the Great Vehicle (i.e., the bodhisattva Dharma) were actually the One Vehicle, then the seventh stage would actually be in the supra-supramundane, and the One Vehicle should not be put in the eighth stage. Because of this, we can understand the people of the three vehicles in the Lotus Sutra. They all go out beyond the gate in search of the three carts, so all three vehicles are of the supramundane; for each it is the final goal. That is, among these stages, the fourth stage through the seventh stage are the supramundane. The great white ox carts are given separately at the crossroads, at a place above and beyond the supramundane, and are therefore the One Vehicle Dharma of the supra-supramundane. Thus, among the stages, the eighth stage and above are the One Vehicle Dharma.

Question: If so, why does the Liang translation of the Summary of the Great Vehicle state, "The good virtue of the two vehicles is called 'supramundane'; from the eighth stage and above up to the stage of buddhahood is called the 'supra-supramundane'"? It does not say that the three vehicles are of the supramundane. How is your interpretation possible?

Reply: Both the fourth and fifth stages are for the śrāvakas, and the sixth stage is for the pratyekabuddhas. The eighth stage and above are of the supra-supramundane. Those of the seventh stage—which beings are they? [They are the bodhisattvas.] Thus, you should understand that the statement, "the good virtue of the two vehicles is called the supramundane" is precisely the "great" and "lesser" two vehicles, of which the śrāvakas and pratyekabuddhas are both called "lesser" [and of which the bodhisattvas are called "great"]. The name "two vehicles" is used in this way, as explained completely below. Sixth is the distinction in the entrusting of the teachings according to practitioner's capacities. As the Lotus Sutra states: 41

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle If in the future eras there be good men and good women who believe in the wisdom of the Tathāgata, then you should recite this Lotus Sutra so that they may hear and understand it, in order to make others obtain the wisdom of the Buddha. If among living beings there are any who do not believe in it, then from the Tathāgata's other profound Dharma you should show them the teachings that bring them profit and joy. If you are able to do like this, then you will have repaid the Buddha's blessings. Interpretation: The "other profound Dharma" is, precisely, the Great Vehicle. Because it is not the One Vehicle it is called "other," and because it is not the Lesser Vehicle it is called "profound." Surely, one cannot explain the Lesser Vehicle as the other profound Dharma; the Lotus Sutra directly refutes the Lesser Vehicle, so how could it possibly praise its profundity? Thus, you should know that the Lotus Sutra has a distinct significance: it is truly of the One Vehicle. This is the reason for entrusting the teachings to practitioners this way. Seventh is the distinction in the spiritual predispositions of practitioners. As the chapter on unconditioned arising in the Flower Garland Sutra states: Buddha disciples! Bodhisattvas and mahāsattvas who for innumerable billions of trillions of kalpas practice the six perfections, cultivate the factors for enlightenment, and establish roots of good practice, but haven't heard this sutra; or, although they have heard it, they do not have faith in it, uphold it, and obey it—these are known as "provisional bodhisattvas." Interpretation: This clarifies that the roots of spiritual practice of the bodhisattvas of the three vehicles are not yet mature. Although they may have practiced in this way for so many kalpas, those who do not believe or do not hear this One Vehicle sutra are these people. You should know that these are those previously mentioned in the Lotus Sutra who take profit and joy in being shown the "other profound Dharma." From the point of view of the ultimate Dharma of the One Vehicle, they are described by comparison as "provisional bodhisattvas." But from the point of view of their own respective tenets, they are true bodhisattvas. This passage clarifies that the Flower Garland Sutra is the Distinct Teaching of One Vehicle, and is not the same as the scriptures of the other vehicles.

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I. Establishing the One Vehicle

Eighth is the distinction between difficult faith and easy faith. As [the bodhisattva Queen Bhadraśrī says] in the "Chief in Worthiness" chapter of the same [Flower Garland] Sutra:

Among the multitudes of living beings in all the worlds, only a few have the desire to seek the vehicle of the śrāvakas, and those who seek the vehicle of the pratyekabuddhas are far fewer. Seekers of the Great Vehicle are extremely rare. And yet, to seek the Great Vehicle is easy; to be able to have faith in this Dharma is extremely difficult.

Interpretation: Since this chapter clarifies that the final state of mind (i.e., the last of the ten ranks of faith) encompasses all ranks even up to the achievement of buddhahood, so it transcends the three vehicles. It may be difficult to believe and accept this, so the three vehicles are juxtaposed with it and the matter is settled by comparison.

Ninth is the distinction in basic principles from the perspective of different spiritual capacities. As the opening verse5 in the section on the ninth bodhisattva stage of this [Flower Garland] Sutra states: If among living beings there are those who are degraded, their hearts wearied and dejected, then show them the path of the śrāvaka so they may escape the many kinds of suffering. If among sentient beings there are those whose faculties are a little keener, who take pleasure in the Dharma of causes and conditions, for them explain the way of the pratyekabuddhas. If there are those beings whose faculties are keen, their hearts filled with great compassion, who desire to benefit all beings, for those explain the way of the bodhisattva. If there are those of unexcelled mind, determined to take pleasure in the Great Matter [of universal awakening]—for those, manifest the buddha body and explain the infinite Buddha-Dharma. Interpretation: This clarifies that in the One Vehicle Dharma gate the teaching of the interdependent arising of principal and attendants is complete, so it is called "the infinite Buddha-Dharma." It is not the same as the three vehicles' teachings of one mark, one quiescence, and so on. It is in this latter stage that one becomes a great Dharma master and clarifies the proper manner of teaching the Dharma. This elucidates the scriptural distinction between the three vehicles and the One Vehicle.

478b

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle 478c

Tenth is the distinction made in the analysis and synthesis of the root and ramifications of the teachings. As the Sutra on the Common Nature of the Great Vehicle states:

All of the śrāvaka teachings, the pratyekabuddha teachings, the bodhisattva teachings, and the teachings of all the buddhas—all such dharmas flow completely into the great ocean of the matrix6 of Vairocana Buddha's wisdom. This passage makes distinctions from the perspective of root and ramifications, and furthermore unifies the ramifications by returning them to the root; it clearly reveals the distinction between the One Vehicle and the three vehicles. The ten proofs above are as decisive as turtle shells and mirrors.7 The characteristic practices, ranks, theories of cause and effect, and so on of the Distinct Teaching of One Vehicle are completely dissimilar from those doctrinal distinctions postulated in the three vehicles. This fact is to be found extensively throughout the scriptures, as summarily discussed below. And even if the teachings offered no such proofs, still, as there are differences in their significances, it is clear that the tenets must also be divided. How much more so when the [nourishing] clouds of the sacred teachings have split open so that [the sun/the true Dharma] brilliantly floods the eyes! ii. Inclusivity of Three Vehicles within One

Second [counterpart to the gate of differentiation] is the gate of inclusivity. All the teachings of the three vehicles and the rest are originally nothing but the Dharma of the One Vehicle. Why so? From the point of view of the One Vehicle, the three vehicles have two gates [within this gate of inclusivity]. These are known as "not different" and "not one."

a. Not Different

First, as to not being different, there are also two parts. One, because the three are one, they are not different. Two, because the one is three, they are not different.

Question: If we were to try to base a conclusion on the first point, that the three are one, we still don't know if the three are to be maintained or refuted. If they are maintained, how could there be only one? If they are refuted, then upon what Dharma will those with the spiritual capacity for the three vehicles rely to advance in spiritual practice?

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I. Establishing the One Vehicle

Reply: There are four logical possibilities.8 (1) Because they are one, it is not necessary to refute them. (2) Because they are one, there is no obstruction to maintaining them. (3) Because they are one, none of them is not refuted. (4) Because they are one, none of them can be maintained. By the former two principles the practitioners of the three vehicles obtain something upon which they can rely. By the latter two principles, the practitioners of the three vehicles obtain entry into the One Vehicle. Since these four logical possibilities are all inseparable as one, therefore there is only the One Vehicle and nothing else. Second, as to clarifying that they are not different in terms of the One Vehicle being three, there are the four logical possibilities regarding how this is concealed and revealed; review the above and consider it accordingly. For these reasons, there are only the three vehicles, and not One. This is addressed below in the discussion of the Common Teaching. b. Not the Same

Second is "not one." These three, having been identified as one, and the above one, having been identified as three, are not one gate. This does not refute their non-oneness, but clarifies their nondifference. Moreover, the nononeness described here is the same as the gate of differentiation above. The nondifference described here is this gate of inclusivity. B. Common Teaching

Second is the Common Teaching, within which there are two parts. First are the divisions into various vehicles; next is the fusing of root and ramifications. 1. Divisions into Various Vehicles

Within the first part, there are six kinds of divisions. i. One Vehicle

The first section clarifies that there is but one vehicle, and includes seven perspectives. One, the One Vehicle is clarified from the perspective of the coincidence of characteristics of the various teachings. For example, the three vehicles do have teachings on Indra's net and the simultaneous accommodation of subtle particulars and such matters, but they are incomplete in regard to the interdependent arising of principal and attendants. Or, although they have teachings on the lotus flower treasury world, they do not teach 45

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle about all ten such worlds. The characteristics of teachings of the three vehicles are also found in the One Vehicle; for example, the five eyes of wisdom [of the three vehicles] are of course found among the ten eyes of wisdom [of the One Vehicle], and the six cognitive powers [of the three vehicles] are of course found among the ten cognitive powers [of the One Vehicle], and so on. And yet, their doctrinal principles are completely different. This is the One Vehicle carrying the three vehicles, and the three vehicles partaking of the One Vehicle. This is the two traditions meeting and joining, guiding the establishment of spiritual roots, aspiration, and inclination, so that beings enter the Distinct Teaching of One Vehicle.

Second is clarification from the perspective that encompasses skillful means. The teachings of the three vehicles are all considered to be the skillful means of the One Vehicle, so they are all called One Vehicle. This is in the scriptures in statements such as "all the activities performed are for the one Great Matter."

Third is discernment from the perspective of the flowing streams of truth. It is said that the three vehicles all flow out from the One Vehicle. Thus the [Lotus] Sutra states, "All of the practices you undertake are the bodhisattva way," and so on. Another scripture states, "The Vinaya is nothing but the Great Vehicle."

Fourth is from the perspective of special excellence. If among the three the Great Vehicle is considered to be the One Vehicle, then from the point of view of the Distinct Teaching, even though [the great and the distinct] are different in terms of representing provisional and ultimate reality, they are the same as the vehicles of the bodhisattvas. Thus, the [Lotus] Sutra states, "Only this one matter is ultimately real. The other two are not true." It also states, "For the sake of those who pursue the way of cessation (i.e., śrāvakas and pratyekabuddhas), I explain it as being two." These passages have two meanings. One, from the point of view of the Distinct Teaching as explained above, "the other two" are the two vehicles great and lesser. Although the śrāvakas and pratyekabuddhas differ in the keenness of their capacities, still they are the same in expecting the lesser result (i.e., individual liberation); while the One is unfolded and differentiated as two (great and distinct). Two, from the point of view of the Common Teaching, then the śrāvakas and the pratyekabuddhas are the two; the Great is fused with the One. 46

I. Establishing the One Vehicle

Fifth is from the perspective of the depth and subtlety of the teachings. As the [Lotus] Sutra states, "I abide eternally on sacred Vulture Peak," and so on. Sixth is from the perspective of the purport of the eight significances [of the Buddha's ways of converting beings to the One Vehicle]. This is based on the Summary of the Great Vehicle, and as in the discussion in the Fifty Essentials of Huayan by Question and Answer.9

Seventh is from the perspective of the skillful means [aspect of the One Vehicle] in the ten significances, as explained in the Essays on the Contents of the Flower Garland Sutra.

Based on the reasons above, the three vehicles can all be called the One Vehicle. This has been determined in accordance with their basic tenets. But because they do not have the teaching of interdependent arising of principal and attendants, they are the Common Teaching, not the Distinct Teaching. ii. Division into Two Vehicles

The second section clarifies that there are two vehicles; there are three kinds [of this view]. The first is that the One Vehicle and the three vehicles, respectively, are called the two vehicles. That is, in the scripture, the carts given at the crossroads and the three carts by the gate. Within this, those ignorant of [Mahayana] Dharma and those subject to conversion are unified and both identified as the one Lesser Vehicle, so [together with the One Vehicle] there are two. The second [view] is that the Great Vehicle and the Lesser Vehicle are the two. Within this, the One is unified and identified with the Three; those ignorant of Dharma and those subject to conversion are differentiated and distinct. The third [view] is that the śrāvakas and pratyekabuddhas are the two. This includes those ignorant of Dharma and those subject to conversion. In other words, the first [view] is from the perspective of the One Vehicle, the second is from the perspective of the three vehicles, and the last is from the perspective of the Lesser Vehicle. You should understand this accordingly.

iii. Division into Three Vehicles

The third clarifies that there are three vehicles, of which there are also three kinds [of this view]. First: The One Vehicle, the three vehicles, and the Lesser Vehicle are the three. This is in order to show the root and ramifications [of the development of the teachings]. The One Vehicle is revealed to upper-level 47

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle practitioners and the ignorant teaching is revealed to lower-level practitioners; thus, there are three. Because in the scripture the beings of the two vehicles of the ignorant teaching are among the children enticed to exit, we understand that in addition to the three vehicles, there is also the Lesser Vehicle. Because the three carts entice all the children, we understand that in addition to the Lesser Vehicle, there are also the three vehicles. When all three kinds of beings have left the burning house and arrived on open ground, they then receive the great white ox carts. Thus, we understand that in addition to the three vehicles there is also the One Vehicle.

Question: How do we know that those beings of the two vehicles of the ignorant teaching are among the children enticed to exit? Reply: From the perspective of the Final Teaching of the Great Vehicle and above, those ignorant of Dharma cannot be said to have finally exited the triple world. Why is that? Because they are attached to afflictions and have not yet permanently severed them; they are only able to suppress them. Thus, the Treatise on the Sutra of the Questions of Maitreya states: All of the śrāvakas and pratyekabuddhas are unable to truly practice the four immeasurable minds, so they are unable to finally sever all afflictions; they can only suppress all of their afflictions.

Another sutra, [the Lotus,] states, "The nirvana that you have attained is not true extinction and crossing over." That sutra also states, "For one to not believe in this Dharma and yet attain the result of arhatship—that would be impossible." And the Larger Prajñāpāramitā Sutra states, "If you wish to attain the result of arhatship, you must master prajñāpāramitā." By this you must understand that the true significance of arhatship is to be found in the Great Vehicle.

Thus, the Great Vehicle necessarily contains the three. The Sutra on Mañ juśrī's Transcendental Samādhi states: In this way the Great Vehicle contains within it the three vehicles. They are the three treasuries: the śrāvakas' treasury, the pratyekabuddhas' treasury, and the bodhisattvas' treasury. Only the Great Vehicle includes all three treasuries; the other two vehicles do not have this. 48

I. Establishing the One Vehicle

The Treatise on Entering the Great Vehicle is in agreement with this statement. You should understand that the three carts outside the gate have nothing in common with the ignorant teachings, because the Lotus Sutra is not of the Lesser Vehicle. The differences between such treatises as the part of the "Decision" section on śrāvakas in the Treatise on Yogācāra Stages and the [Treatise on the] Collected Abhidharma [on the one hand], and the Abhi dhar ma mahāvibhāṣā-śāstra and Abhidharmakośa-bhāṣya [on the other hand], in the distinctions they discern among the teachings, practices, ranks, results, and ways of severing delusions of the śrāvakas and so on, attest to this fact. For these reasons, you should know that the doctrinal distinctions of the One Vehicle, the three vehicles, and the Lesser Vehicle are separate. Due to this significance, the Treatise on the Larger Prajñāpāramitā Sutra states, "There are two kinds of prajñāpāramitā: one is shared; the other is not shared." As to "shared," it refers to this Mahayana sutra, as well as other vaipulya sutras, that share teachings with all those collected by the śrāvakas. What is not shared is, for example, the "inconceivable scripture": its teaching is not shared with the śrāvakas.

Interpretation: The inconceivable scripture is the Flower Garland, as the treatise itself points out. Because it only expounds the Distinct Teaching of One Vehicle, it is called "not shared." Understand it accordingly. Scriptures such as the Four Āgamas Sutras are also called "not shared," because they only expound the ignorant two vehicles teachings. Scriptures such as the Larger Prajñāpāramitā Sutra gather together the assemblies of the three vehicles and thoroughly expound the Dharmas of the three vehicles so that they completely gain the benefits of the three vehicles. Thus, they are called "shared." Within this view, the lesser teachings that are found within the Great Vehicle are not the ignorant teaching; the greater teachings that are found within the Lesser Vehicle are not the One Vehicle. Based on these three doctrines (ignorant, three/Great, and One) the Liang Summary of the Great Vehicle states:

There are three kinds of the proper establishment of the Dharma: One, the Lesser Vehicle. Two, the three vehicles. Three, the One Vehicle. The third is the highest. It is most truly called "the proper establishment." 49

479c

Treatise on Doctrinal Distinctions of the Huayan One Vehicle If there is anyone who says that at the time of teaching such scriptures as the Larger Prajñāpāramitā Sutra the One Voice was differently understood, producing lesser results, and so there are three vehicles—then, at the time of teaching the Flower Garland, why was it not differently understood to produce the lesser results? And at the time of the Incremental Āgama Sutra and so on, why was it not differently understood, producing a greater result? Thus, you should know that each of the three tenets is distinct. The principle of this is not to be doubted.

The second [view on the division into three vehicles]10 is that the Great Vehicle, the Middle Vehicle, and the Lesser Vehicle are the three vehicles. This has three significances. One is that the One Vehicle is fused together with the Great Vehicle, [and added to the Middle and Lesser to make three]. [Two is that the] ignorant teaching is unified with the Lesser Vehicle [and added to the Great and the One], and so there are only three. This can be understood from the principles of their teachings. This is as distinguished from the perspective of the One Vehicle. Three is that within the Great Vehicle itself there are three vehicles, as explained above.

The third [view] is that within the Lesser Vehicle there are also three; as in the commentaries on the Lesser [Vehicle scriptures] which have the śrāvaka Dharma, the pratyekabuddha Dharma, and the Buddha-Dharma. Among these, the Buddha-Dharma only differs from the other two vehicles in the practices of compassion, altruism, and so on.

iv. Division into Four Vehicles

The fourth section clarifies that there may also be four vehicles; in this there are also three kinds of significance. The first maintains that the One Vehicle and the three vehicles are the four. This separates the One to differentiate it from the three, and unites the two kinds of śrāvakas. The second maintains that the One Vehicle, the three vehicles, the Lesser Vehicle, and the human and heavenly vehicles are four. This is meant to be a comprehensive analysis. The third maintains that the three vehicles and the human and heavenly vehicles are the four. This can be understood according to the above. v. Division into Five Vehicles

The fifth section clarifies that there may also be five vehicles; there are also three kinds [of this view]. The first maintains that the One Vehicle, the 50

I. Establishing the One Vehicle

three vehicles, and the Lesser Vehicle are the five. The second maintains that the three vehicles, the human vehicle, and the heavenly vehicle are the five. The third maintains that the buddha vehicle and the two vehicles, along with the heavenly and Brahmā vehicles, are the five. You can understand them all according to my explanation.

vi. Division into Innumerable Vehicles

The sixth maintains that there may also be innumerable vehicles. This refers to the all-inclusive Dharma gate. Thus, the [Flower Garland] Sutra states, "Within one world, those who hear the teachings of One Vehicle may understand there to be two, three, four, five, or even innumerable vehicles." It is referring to this. Here I conclude the above discussion of the divisions of the vehicles.

2. Fusing of Root and Ramifications (Unity of Vehicles)

The second section is the fusing of root and ramifications. This is the Common Teaching that all vehicles interfuse without duality, as a singular Dharma universe. In this there are two gates. One is the gate of submerging the provisional and returning to the ultimately real. This is the One Vehicle teaching. The other is the gate of seizing the ultimate while establishing the provisional; that is, the teachings of the three vehicles. The former does not destroy the provisional teachings, but only submerges them. That the three vehicles are identified with the One Vehicle does not obstruct the three. The latter does not differentiate the ultimately real from the provisional, but identifies it with the provisional. That the One Vehicle is in fact the three does not obstruct the One. For these reasons the One and three interfuse and encompass one another, and their essence is without duality. Question: If that is so, then the two gates would be completely equal. How can you continue to teach the existence of both the provisional and the ultimately real? Reply: Because the doctrinal gates are different, the provisional and the ultimately real are preserved forever. Because the true principle is universally pervasive, they are entirely nondual. The reason is that the provisional must necessarily arise in total dependence upon the ultimately real. Thus, although you seize the ultimate, the ultimately real is not diminished. However, the 51

II. The Benefits of the Doctrines

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle manifestation of the ultimately real does not necessarily totally depend on the provisional. So, when you eliminate the provisional, the provisional is not established. Therefore, the three vehicles are in fact One; although they are both preserved and destroyed, finally they must be exhausted. The One Vehicle is in fact three; although it is both hidden and manifest, in the end it is eternally inexhaustible.

From this melding and fusion, we can extrapolate four logical possibilities. (1) It may be that there is only One Vehicle, as maintained by the Distinct Teaching. (2) It may be that there are only three vehicles, as in the teachings of the three vehicles, because they do not know of the One. (3) Or, it may be that there are both the One and the three, as in the Common Teaching. (4) It may be that there is neither One nor three, as in the above-described ocean of result (i.e., buddhahood). Among these four logical possibilities, to follow through any one gate is to completely receive the totality of the Dharma. Therefore, the many vehicles may or may not exist, and they do not obstruct one another. Reflect on this accordingly and you will understand. Other interpretations of the vehicles, their names, and their essence will be explained separately. This concludes the foregoing section on the establishment of the One Vehicle. II. The Benefits of the Doctrines

Second gate: The benefits of the doctrines.11 This gate has two parts. First I expound the distinctions among the doctrines; then I clarify the distinctions among the benefits.

A. Distinctions Among the Doctrines

Within the former, there are also two parts. First I will show the characteristics they display; then I will analyze and synthesize them. 1. Characteristics Displayed

Within the first there are three significances. One is that the great white ox carts on the open ground have a doctrine of their own. That is, the teaching of the interdependent arising of principal and attendants in its manifold infinitude is completely expressed, as in the Flower Garland Sutra. This corresponds to the Distinct Teaching of One Vehicle. Two is that each of the three carts by the gate has a doctrine (i.e., teaching and significance) of its own. That is, 52

II. The Benefits of the Doctrines

what it shows within the mundane world is its teaching, and how it causes beings to leave the mundane is its significance. However, the doctrine is in fact undivided. This corresponds to the three vehicles teachings, as in the Sutra on the Explication of Underlying Meaning and the explanations of the Yogācārins. Three takes the three carts by the gate to be the opening of teaching by skillful means, while the great white ox carts given separately beyond the triple world are a means to show the true and ultimate significance. This corresponds to the Common Teaching of One Vehicle, as in the Lotus Sutra.

2. Analysis and Synthesis

The second part, analysis and synthesis, has two parts: first specification, then integration.

i. Specification

Within specification, the One Vehicle and the three vehicles each have three logical possibilities. As to the three possibilities of the three vehicles, either (1) both teaching and significance exist—the perspective of the three vehicles according to their own tenets; (2) only the teaching exists, not the significance— the perspective of the Common Teaching of One Vehicle; or (3) neither teaching nor significance exist—the perspective of the Distinct Teaching of One Vehicle, as it (i.e., the Distinct Teaching) is what they truly intend. As to the three possibilities of the One Vehicle, either (1) both teaching and significance exist—the perspective of the One Vehicle itself; (2) only the significance exists, not the teaching—the perspective of the Common Teaching; or (3) neither teaching nor significance exist—the perspective of the three vehicles, as for them the [One Vehicle's] infinite doctrine is concealed. ii. Integration

Next is integration. Either teaching and significance are both seen as just teaching, which is the case when the three vehicles are seen from the point of view of the One Vehicle; or teaching and significance are both seen as just significance, which is the case when the One Vehicle is seen from the point of view of the three vehicles; or both of these possibilities exist—the perspective of the Common Teaching; or all include both teaching and significance, each according to the differences in their own tenets. 53

III. Classification of the Teachings, Ancient and Recent

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle B. Distinctions among the Benefits

The second part clarifies the distinctions among the benefits offered; within it there are three parts. First, it may be that the only benefit offered is that the beings within the mundane world are made to attain the supramundane; this they take to be the ultimate achievement. This is the perspective of the tenets of the three vehicles, and as in the Yogācārin arguments. Second, it may be that the benefit offered is that the beings beyond the triple world are made to attain the supra-supramundane, as a means to the ultimate goal. Here there are two kinds. If they first attain their exit by means of the three vehicles, and later by skillful means attain the One Vehicle, this is taught as the fusion of the three vehicles and the One Vehicle. This is included in the benefits of the Common Teaching. It is also called "the teaching of converting the three into the One." This is as taught in the Lotus Sutra. Or, if they first complete understanding and practice in the One Vehicle, and later verify that Dharma in supramundane lifetimes, this is included in the Distinct Teaching of One Vehicle. This is as taught in the "Lesser Characteristics" chapter of the Flower Garland Sutra. Third, it may be that the two benefits—supramundane and supra-supramundane—are extended to both kinds of beings—those within and beyond the triple world. This also has two kinds. If they first are enticed to exit by the three vehicles and later are made to attain the One Vehicle, this is three and One harmonized to encompass the two kinds of beings and the two benefits. This belongs to the Common Teaching, as the Lotus Sutra explains. If they see and hear the teachings within the mundane world, attain the Dharma in the supramundane, and fully realize it in the supra-supramundane; or if they both see and hear, and understand and practice the teachings within the world, only understand and practice in the supramundane, and only realize entry into the buddha realm in the supra-supramundane—these belong to the Distinct Teaching of One Vehicle. This is as taught in the Flower Garland Sutra. III. Classification of the Teachings,

Ancient and Recent

Third gate: I will narrate the establishment of the classifications of the teachings, ancient and recent. As the gates of teaching established by all the worthy teachers of ancient and recent times are diverse and different from 54

III. Classification of the Teachings, Ancient and Recent each other, I will summarize by presenting ten masters12 to serve as our turtle shells and mirrors.

A. Bodhiruci

Bodhiruci established the teaching of One Voice relying on such scriptures as the Vimalakīrti-sūtra. He said that all of the sacred teachings are one voice, one taste, one rainfall, and so on. But the capacities and practices of the multitude of living beings are not the same, so beings understand the Dharma differently, resulting in many kinds. If we focus on their origin, there is only the teaching of the one perfect voice of the Tathāgata. As the [Vimalakīrti-]sūtra states, "Buddha expounds the Dharma with one voice. Living beings attain understanding according to their kind."

B. Hu, et al.

Dharma Master Hu and others established the two teachings of Gradual and Sudden, relying on such scriptures as the Laṅkāvatāra-sūtra. They said that because first the Lesser Vehicle was studied and later the Great Vehicle arose, the Great Vehicle arose out of the Lesser, so it is called "gradual." But also, the Great and Lesser Vehicles are both set forth simultaneously, as in the teaching of the Nirvana Sutra and others. In the case of the directly advancing bodhisattvas, the Great Vehicle does not come out of the Lesser, and so it is called "sudden." Or, it may be called "sudden" because there is no Lesser Vehicle, as in the Flower Garland Sutra. Dharma Master Yuan and many other venerables of later times agree with this explanation. C. Guangtong

Vinaya Master Guangtong (also known as Huiguang) established three kinds of teachings: Gradual, Sudden, and Perfect. The meanings of Master Guangtong's formulation are as follows.

One: For those of immature capacity, first [the Buddha] explained impermanence, and later explained permanence; first he explained emptiness, and later the profound and subtle significance of nonemptiness; he taught in this way by gradual progression, so it is named "Gradual Teaching." Two: For those of mature capacities, the entire Buddha-Dharma is expounded completely in one Dharma gate; permanence and impermanence, emptiness and nonemptiness all are taught at the same time without gradual progression, so it is named the "Sudden Teaching."

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle Three: For those most accomplished practitioners who have nearly ascended to the buddha realm, he explains the unimpeded liberation of the Tathāgata, the absolute perfection of the ultimate ocean of result, the esoteric Dharma gate of complete autonomy; so, it is named "Perfect." It refers to this very sutra [the Flower Garland]. Later, Guangtong's disciples, including such venerables as Master Zuntong (also known as Tanzun), all received his tenets and were in agreement with this teaching.

D. Dayan, et al.

The Dharma Master of Dayan Temple (also known as Tanyin) and other venerables of his age established the teaching of the Four Tenets, thereby gathering together all the sacred teachings of the Buddha's time. One is the tenet of causes and conditions, as in the Sarvāstivāda and other branches of the Lesser Vehicle. Two is the tenet of name-only, as in the Satyasiddhi and Sautrāntika schools. Three is the tenet of nonreality, as taught in all the branches of the Perfection of Wisdom schools; that is, the principle of emptiness illuminates the nonreality of all dharmas, and so on. Four is the tenet of true reality; the Nirvana and Flower Garland sutras illuminate the true principles of buddha-nature and the Dharma realm.

E. Hushen

The Dharma Master of Hushen Temple (also known as Zigui) established five kinds of teachings. Three kinds are the same as Master Dayan's, discussed above. The fourth is called "the tenet of the true." As in the Nirvana and other sutras, it illuminates the true principle of buddha-nature and so on. The fifth is called "the tenet of the Dharma realm." As in the Flower Garland, it illuminates the Dharma realm as the Dharma gate of unimpeded autonomy, and so on. F. Qishe

Dharma Master Qishe (also known as Anlin) established six tenets. The first two are the same as Master Dayan's. The third is called "the tenet of nonreality." It clarifies that all Great Vehicle doctrines teach in common that all dharmas are illusory transformations. Fourth is called "the tenet of the true," and it illuminates the principle of the emptiness of all dharmas. Fifth is "the tenet of permanence." It clarifies that the merits of the true principle, which are as numerous as the grains of sand of the Ganges River, are eternal,13 56

III. Classification of the Teachings, Ancient and Recent and other such significances. Sixth is called "the tenet of perfection," and it illuminates the freedom of the Dharma realm, the unimpededness of interdependent arising, and the perfect provision of meritorious functioning. These are the Dharma gates of Huayan.

G. Si of Nanyue and Zhizhe of Tiantai

Meditation Masters Si (also known as Huisi) of Nanyue and Zhizhe (also known as Zhiyi) of Tiantai established four kinds of teachings to encompass all the sacred teachings of the Buddha's time that have flowed to the east [from India].

One is called the "Three Treasuries of Teachings" (i.e., the Tripiṭaka); this refers to the Lesser Vehicle. They quoted from the Lotus Sutra, which states, "Do not become close with the Lesser Vehicle scholars of the three treasuries." Also, in the Treatise on the Larger Prajñāpāramitā Sutra it is taught that the Lesser Vehicle is the teachings of the three treasuries, while the Great Vehicle is the teachings of the Mahayana treasuries.

Two is called the "Shared Teachings." That is, in many of the Great Vehicle scriptures, it is taught that the benefits of the Dharma are shared by the beings of all three vehicles; and as in the Larger Prajñāpāramitā Sutra, the stage of philosophical reasoning and the rest of the ten bodhisattva stages are shared with those of both Great and Lesser Vehicles.

Three is called the "Distinct Teaching"; namely, those principles found in the Great Vehicle scriptures that are not shared with the Lesser Vehicle. Four is called the "Perfect Teaching"; that is, the absolute freedom of the Dharma realm, complete with every inexhaustible Dharma gate, where one is everything and everything is one, and so on. This is the teaching of the Flower Garland Sutra.

H. Min of Jiangnan

Dharma Master Min (also known as Famin) of Jiangnan established two teachings. One is the scriptures of Śākyamuni. They are called the "inflected (i.e., indirect) teachings," because they accord with the spiritual abilities of practitioners to strategically destroy their attachment. These are scriptures such as the Nirvana Sutra. Two is the scriptures of Vairocana. These are called the "level (i.e., direct) teachings," because they accord with the nature of Dharma, teaching with absolute autonomy. This is Huayan. 57

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IV. Divisions of the Teachings and Analysis of the Tenets

Treatise on Doctrinal Distinctions of the Huayan One Vehicle I. Yun of Guangzhai Temple

Dharma Master Yun (also known as Fayun) of Guangzhai Temple of the Liang dynasty established the teaching of four vehicles; namely, the three carts by the gate are the three vehicles, and the great white ox carts given at the crossroads are the fourth. This is because the ox cart by the gate, like the goat and deer carts, is not obtained; the further significance of this is the same as in the discussion above. Meditation Master Xinxing, based on these tenets, established two teachings: One Vehicle and three vehicles. As to the three vehicles, they have distinct understandings and distinct practices, as well as the differences among the three vehicles; and its practitioners are those who first study the Lesser Vehicle and later turn to the Great Vehicle. As to the One Vehicle, it refers to the comprehensive understanding and comprehensive practice that is found only in this One Vehicle; it is indeed the Dharma gate of Huayan, and its practitioners are the directly advancing bodhisattvas. J. Xuanzang

The Dharma Master of the Three Treasuries, Xuanzang of the Tang dynasty, relied on the Sutra on the Explication of Underlying Meaning, the Sutra of Golden Light, and the Treatise on the Yogācāra Stages to establish three kinds of teachings. These are the three aspects of the wheel of the Dharma. One is called "the turning of the Dharma wheel"; that is, the first period, when Śākyamuni Buddha turned the Dharma wheel of the four noble truths in Deer Park. This is the Dharma of the Lesser Vehicle. Second is called "the illumination of the Dharma wheel"; that is, the middle period, when the concealed profundities, such as the emptiness of all dharmas, emerged within the Great Vehicle. Third is called "the confirmation of the Dharma wheel"; that is, the latter period, when the completely elucidated intentions of the Great Vehicle, such as the principles of three natures14 and the nonemptiness of thusness are taught. These three aspects of the Dharma wheel only include the Lesser Vehicle and, of the three vehicles, the Early Teaching and the Final Teaching. It does not include the Distinct Teaching of One Vehicle. Why is that? Because the Flower Garland Sutra was taught during the first period, but it is not of the Lesser Vehicle; "the confirmation of the Dharma wheel" is taught during the latter period, but it is not Huayan. Thus, Xuanzang's classification does not include the Dharma gate of Huayan. 58

IV. Divisions of the Teachings and Analysis of the Tenets K. Summary Explanation

The venerable ones who founded the above ten schools of thought were all heroically awakened leaders of the Dharma, peerless in their own times, history's shining examples of practitioners who attained incalculable rank. Only those such as Meditation Masters Huisi and Zhizhe were of the miraculous spiritual sensibility to ascend to high rank; their memory of hearing the Dharma at Vulture Peak remains today. Various other spiritual communications are extensively recounted in the Biographies of Monks. As to Dharma Master Yun, when he founded his tradition and lectured on the Lotus Sutra, flowers rained down from heaven in response. Such miracles are recorded in the Biographies of Monks. The practices and understandings of the rest of these Dharma masters likewise surpassed their contemporaries. These are also found in the Biographies of Monks.

It is not the case that all these venerable masters enjoyed creating differences; rather, by completely and thoroughly investigating the three treasuries, they saw that the differences were numerous and couldn't do otherwise than analyze them. Following each of the teachings upon which they respectively relied, they founded traditions that endeavored to preserve and integrate the different teachings. They made firm doubts and large blockages become as clear as ice melted into flowing water. The differences in the sacred teachings each fit together perfectly [to form a single whole].

IV. Divisions of the Teachings

and Analysis of the Tenets

Fourth gate: The divisions of the teachings and analysis of the various tenets. Within this there are two parts. First, the teachings are divided according to their Dharmas; there are five kinds of teachings. Then the tenets are analyzed according to their principles; there are ten tenets.

A. Teachings Divided according to their Dharmas

Of the innumerable differences to be found in the sacred teachings, only five are most essential: the teaching of the Lesser Vehicle; the Early Teaching of the Great Vehicle; the Final Teaching; the Sudden Teaching; and the Perfect Teaching. The first [Lesser Vehicle] is the two vehicles of the ignorant teaching; the last is the Distinct Teaching of One Vehicle. The name of the latter comes 59

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle from a passage in the last chapter of the [Flower Garland] Sutra, in which the teaching expounded to the prince named Good Discipline is called "the sutra of perfect fulfillment."

The three teachings in the middle [Early, Final, and Sudden] have their own three significances. First, they may be combined as one, since they are all of the three vehicles teaching. Considered this way, they all serve the three kinds of practitioners to attain their respective goals, as in the passages explained above.

Second, they may be divided into two, which are called Gradual and Sudden. Because in the Early and Final Teachings, the understandings and practices they have are within the verbal teachings, their ranks are attained in order, cause and result develop sequentially, and there is a progression from subtle to obvious; so Early and Final can both be called "gradual." The Laṅkāvatāra-sūtra, in reference to this, states, "Gradual is like the amalā fruit, ripening gradually, not suddenly." As to the Sudden Teaching, in it verbal teachings are suddenly severed, original nature is suddenly manifest, and understanding and practice are suddenly accomplished. Not one thought is produced: just this is to be equal to Buddha. In reference to this, the Laṅkāvatāra-sūtra states, "Sudden is like the image in a mirror, appearing suddenly and not gradually." This is because all dharmas are originally true of themselves, and depend neither on verbal teachings nor on contemplative wisdom. This is Vimalakīrti manifesting nonduality by remaining silent. Also, in the treatise on the Accumulation of Jewels Sutra there is a mention of a Sutra of the Sudden Teaching; its name was established according to this. Third, they may be divided into three, when the Early and Final teachings are separated out from within the Gradual, as they are in the above discussion of [Xuanzang's interpretation of] the Sutra on the Explication of Underlying Meaning and other texts: [Early and Final] are the latter two aspects of the three aspects of the wheel of Dharma. According with the significance of this, the Dharma Drum Sutra maintains that the gate of emptiness is the Early Teaching and the gate of nonemptiness is the Final Teaching. Thus, that sutra states: Kāśyapa addressed the Buddha, saying, "All the Mahayana scriptures offer abundant teachings on the significance of emptiness." The Buddha told Kāśyapa, "All the scriptures on emptiness are teachings with remainder. Only this sutra is the unexcelled teaching, for it is not a teaching with 60

IV. Divisions of the Teachings and Analysis of the Tenets remainder. Indeed, Kāśyapa, it is like King Prasenajit, who in the eleventh month of the year always prepares a great alms feast for all, first feeding the hungry ghosts, orphans, and beggars, then offering to the śramaṇas and brahmans. There are delicious foods of various flavors to accord with their varied desires. The buddhas, the world-honored ones, are also like this. In accord with the diverse desires of various living beings, they expound diverse teachings of the scriptures. If there are various living beings who are idle and inattentive, who transgress the precepts of moral conduct, who do not strive in practice, who abandon the marvelous canon (i.e., the Mahayana) of the eternally abiding tathāgatagarbha—they will still take pleasure in cultivating and studying the diverse scriptures' teachings on emptiness," and so forth. Interpretation: The perspective that maintains the principle of emptiness with remainder is called the Early Teaching, and the perspective that maintains the marvelous canon of the eternally abiding tathāgatagarbha is called the Final Teaching. In the Treatise on the Awakening of Faith in the Great Vehicle, the perspective from the gate of the Sudden Teaching is shown as the thusness that severs language, while the perspective from the gate of the Gradual Teaching is explained as the true thusness that relies on language. Reliance on language includes the perspectives of both the Early and Final teachings, which respectively teach the thusness of emptiness and the thusness of nonemptiness. This concludes the division of teachings according to their Dharmas. As to the significances attributed to their Dharmas, it is discussed separately below. B. Analysis of Tenets according to True Principles

Second, the tenets are analyzed by means of true principles. There are ten tenets.

1. Existence of Self and Dharmas

The first is the tenet that self and dharmas both exist. There are two versions of this teaching. One is the human and heavenly vehicles. The other is the Vātsīputrīya school and others of the Lesser Vehicle. They established three groupings of dharmas: created dharmas, uncreated dharmas, and dharmas that are neither created nor uncreated. The first two groupings are [objective] dharmas and the latter grouping is self. [Thus, they maintain the tenet that self 481c

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