The Essentials of the Eight Traditions and The Candle of the Latter Dharma

Chapter II

The Jojitsu Tradition

Question: Why is this tradition called the Jojitsu tradition? Answer: It is called the Jojitsu tradition because the Jojitsuron (Satyasiddhi-sastra) is its basic, authoritative text. The word Jojitsu (Satyasiddhi) signifies an exposition of the truths within the three pitakas as spoken by the Tathagata. The author of this commentary says, in a passage where he narrates his intention, "for I wish to expound truly on the truths within the three pitakas!' Question: This commentary was composed by whom, how many years after the extinction of the Tathagata?

Answer: In a period some nine hundred years after the extinction of the Tathagata, a scholar of the Sarvastivada school, Kumaralata, had a chief disciple by the name of Harivarman. Harivarman despised his teacher's views and understanding as being very shallow and inferior, and so he took the outstanding points from out of the various sectarian traditions, brought them all together, and formed one tradition out of them. During the Yao-Ch'in Dynasty, the Tripitaka Master Kumarajiva translated this work and disseminated it. This work consists of sixteen folio volumes and is made up of some two hundred two chapters. Chinese masters composed many commentaries on this work, and it was also studied in Japan.

Question: Which of the twenty Hinayana groups does the Jojitsu tradition belong to? What are the outstanding principles of these various groups?

Answer: There are various different opinions about the original affiliation of the Jojitsu-ron (.Satyasiddhi-sastra). Some say 31

The Essentials of the Eight Traditions

that it relies on the Bahusrutiyas; some say that it relies on the Sautrantikas; some say that it searches for (tends to) the Mahayana in its commentary on the Hinayana; some say that it relies on the Dharmaguptakas; some say that it adopts the outstanding points of all of these various groups, that is, the best points of the Hinayana; and some say that it relies on the Mahisasakas.

Also the three great Dharma masters of the Liang Dynasty, that is, the Dharma Master Fa-yun of the Kuang-che-ssu Monastery, the Dharma Master Chih-tsang of the K'ai-shan-ssu Monastery, and the Dharma Master Wen-min of the Chuang-yen-ssu Monastery, these three masters all said that the Jojitsu-ron is Mahayana. The T'ien-t'ai Master Chih-i and the [San-lun] Master Chi-tsang both judged this work to be Hinayana. The Nan-shan [Vinaya] Master Tao-hsuan, and the Ling-chih [Vinaya] Master Yiian-chao both said that the work is "partial Mahayana," which was also the opinion that they held of he Dharmaguptaka Vinaya. Thus the various opinions of these masters were all different. However, after the time of the Ching-ying-ssu Master Huiyiian and the T'ien-t'ai Master Chih-i many shared the opinion that "The Jojitsu-ron is the best of the Hinayana." However the Nan-shan [Vinaya] Master Tao-hsiian held that in its teaching the work was Hinayana, but that its principles had points in common with the Mahayana. Many say that within the Hinayana, the Jojitsu-ron relies in many points on the Sautrantikas, or that it belongs to the Dharmaguptakas.

As for its best points, this tradition fully elucidates two types of emptiness. It thus posits two types of insight. First, there is insight into emptiness. In the way that there is no water within a pot, there is no self (pudgala or atman) within the five skandhas. This then is insight into the emptiness of the self. Second, there is insight into selflessness. In the way that there is no substantial reality in the nature of he pot, all of he dharmas of the five skandhas are only provisional names. This then is insight into the emptiness of the dharmas. These are [this tradition's] outstanding points, since it elucidates these two emptinesses. 32

The Jojitsu Tradition

Question: If this is the case, it cuts off two clingings, because it reveals the two emptinesses.

Answer: This is not so. Although it discusses the two emptinesses, it only cuts off [the hindrance of] views and of thoughts (,klesa-avarana). It does not cut off the hindrance of intellectualization (jneya-avarana). It has only a very profound intellectual understanding.

This commentary elucidates some twenty-seven stages of the wise and saintly and embraces all of the stages of the wise and saintly. These twenty-seven are as follows: (1) the practice of following through faith, which lies in the stage of [obtaining wisdom] by hearing and by [discursive] thought; (2) the practice of following the Dharma, which lies in the stage of the four roots of good; (3) the practice of o-characteristics, i.e., when the above two persons have entered into the path of seeing (darsana-marga), all three of these persons practice approaching the state of a srota-apanna; (4) the fruit of a srota-apanna; (5) the practice that approaches the state of a sakrdagamin; (6) the fruit of a sakrdagamin; and (7) the practice that approaches the state of an anagamin.

Within the state of an anagamin there are some eleven types of persons: (1) one who attains the state of an anagamin in the interval (antara-bhava) between death [in the kama dhatu] and birth [in the rupa dhatu]', (2) one who attains the state of an anagamin soon after birth [in the rupa dhatu] ; (3) one who attains the state of an anagamin upon practicing it [in the rupa dhatu]; (4) one who attains the state of an anagamin [in the rupa dhatu] not after practice [but only after the elapse of time]; (5) one who attains the state of an anagamin by desiring prajha [within the fourth, or highest, stage of he rupa dhatu]; (6) one who attains the state of an anagamin by desiring samadhi [after being reborn in the highest stage of the arupya dhatu]; (7) one who attains the state of an anagamin after being often reborn [in the kama dhatu, and without being reborn in either the rupa dhatu or the arupya dhatu]; (8) one who attains the state of an anagamin in this life; (9) one who attains the state of an anagamin after hearing the 33

Chapter III: The Ritsu Tradition

The Essentials of the Eight Traditions

teaching and practicing the way; (10) one who attains the state of an anagamin through his own understanding; (11) one who attains the state of an anagamin in his present physical body. Together with the above seven types of persons, these make in all some eighteen types of persons. These are all called learners (saiksas). The following nine types of persons are all asaiksas: (1) one who still has the possibility of egression [from the fruits of nlightenment] ; (2) one who protects himself [so that there is no possibility of regression]; (3) one who seeks death [so as not to lose the fruits of enlightenment]; (4) one who attains a nature that cannot regress; (5) one who feels he must advance; (6) one who has a nature that cannot be destroyed; (7) one who is liberated through prajna; (8) one who is liberated from both [the hindrance of the defilements (klesa-avarana) and the hindrance of intellectualization (jneya-avarana)]; and (9) one who attains the state of on-regression. Together with the above eighteen, these form the twenty-seven stages of the wise and saintly.

Some eighty-four dharmas embrace all of he various dharmas. Although this tradition has not yet progressed into the Mahayana, it is the most outstanding of the Hinayana. This is truly to be marvelled at! Perhaps this is Mahayana!

All of the various dharmas are only subsumed under the one truth of extinction. The principle of emptiness is quiescent, but all of the various dharmas are posited with respect to it. A firm clinging to substantial dharmas dissolves away like ice, and all of the many phenomenal images—provisional existence—are as profuse as a forest. [Emptiness and existence] fuse together like space and marvellously interpenetrate. These teachings are profound. 34

Chapter III

The Ritsu Tradition

Question: Why is this tradition termed the Ritsu [Vinaya] tradition?

Answer: The Vinaya pitaka is its basic, authoritative text; so it is termed the Ritsu tradition.

Question: How many sectarian divisions are there with regard to the Vinaya \pitaka]?

Answer: There are various sectarian divisions with regard to the Vinaya \pitaka\. There is a twofold division, a fivefold division, an eighteenfold division, and a five-hundredfold division. In the fifty-odd years during which the Tathagata was in the world, he preached in a dispersed manner to fit the variety of human capacities. After he entered into extinction, his disciples assumed the leadership [of the Sangha]. They compiled [the Tripitaka], and this compilation is termed a single work. This is the great Vinaya pitaka, recited in eighty sections. For one hundred years after the extinction of the Buddha, the five masters, one after the other, faithfully transmitted [the Vinaya pitaka]. It was of one flavor, and there was not yet any division of it into differing views. After a period of ne hundred years, this text gradually came to be divided into two sectarian divisions, five divisions, twenty divisions, and even into five hundred divisions. These differing views arose in contention, like stormy waves. This was also the case with the scriptures and commentaries. As the Tripitaka teachings were radically divided, so too did the Vinaya pitaka come to form differing collections according to the differing views. Thus did the pitakas divide, forming various literary corpuses. In this way the number of he divisions is very many, 35

The Essentials of he Eight Traditions

but they do not exceed in scope the twenty sectarian groups. Thus with regard to the Vinaya there are also twenty sectarian divisions. Each of these various sectarian groups was diffused widely throughout all of India.

However in all only four Vinaya \pitakas] and five commentaries on them were transmitted to China.

The four Vinayas are

(1) the Vinaya in Ten Recitations (Juju-ritsu), which makes up sixty-one fascicles in its Chinese translation. This is the Vinaya \pitaka] of the Sarvastivadins.

(2) the Fourfold Vinaya (Shibun-ritsu), which makes up sixty fascicles. This is the Vinaya [pitaka] of the Dharmaguptakas. (3) the Mahasanghika Vinaya (Maka sogi-ritsu), which in Chinese translation comprises forty fascicles. This is the Vinaya [pitaka] of the Sthaviravadins, those of the two original divisions within the Sangha who were inside the cave, since the name "Mahasanghika" is common to both groups. (4) the Fivefold Vinaya (Gobun-ritsu), which in translation comprises thirty fascicles. This is the Vinaya [pitaka] of the Mahlsasakas.

Only the pratimoksa section of the Vinaya [pitaka] of the Kasyapiyas was transmitted to China; the full text has not yet been introduced to China.

All these four Vinaya pitakas were translated into Chinese, and all of hem were circulated in China, but the only one that was to be carried on in later ages was the Fourfold Vinaya tradition of the Dharmaguptakas.

The five commentaries are: (1) the Binimo-ron (Vinayamdtrka); (2) the Matokurokka-ron (Sarvastivada Vinaya-matrka), which is based on the Sarvastivada Vinaya; (3) the Zenken-ron ('Clear-Sighted Commentary, Samantapasadika), which explains the Dharmaguptaka Vinaya pitaka; (4) the Sappata-ron, which comments on the Vinaya pitaka of the Sarvastivadins; and (5) the 36

The Ritsu Tradition

Mybryo-ron (Ming-liao-lun, Commentary of lear Understanding), which is a commentary on the Vinaya pitaka of the Sammatiyas. In addition to the above, various other Vinaya works of the Mula-Sarvastivadins, such as the Vinaya in the New Translations [of I-ching] have also been transmitted to China. Nevertheless it was the Dharmaguptaka Vinaya pitaka that had the deepest ties with this land, China.

In ancient times, before the time of the Vinaya Master Chihshou (566-635), all of the various Vinayas were in confusion, and there was not one that was exclusively studied to the exclusion of all the others. Chih-shou and the Vinaya Master of t. Chung-nan, Tao-hsuan (595-667) composed the Gobu-kubun-sho (Wu-pu-ch'iifen-ch'ao, On the Differences between the Five Vinaya Pitakas) and examined the circumstances of the first ordination in China. Both of these masters relied exclusively on the Dharmaguptaka Vinaya pitaka in their examinations of the nature of this ordination, and they also relied on this same Vinaya pitaka in discussing the practices subsequent to ordination.

From that time up to the present, only this school [of Vinaya practice and study] has been transmitted to Japan. It is for this reason that we shall narrate the essentials of the arising of just this one Vinaya tradition—that of the Dharmaguptakas—and so explain the history of its transmission and diffusion. Question: At what period did this Dharmaguptaka Vinaya tradition first begin to flourish?

Answer: Before the various sects divided one from another, only one flavor [of the doctrine] was faithfully transmitted. While the Tathagata was still in the world, he preached [the Dharma] in a dispersed manner, to suit the variety of individual capacities. One hundred years after the extinction of the Buddha, the scriptures were compiled and widely circulated. In a period one hundred-odd years [after the extinction of the Buddha], the arhat Dharmagupta narrated [a new Vinaya pitaka] that accorded with his views, thus creating a separate sectarian group. It was at this time that this Vinaya pitaka first appeared.

37

The Essentials of he Eight Traditions

Question: When was this tradition transmitted to China and to Japan?

Answer: During the Ts'ao Wei Dynasty the Venerable Dharmakala first carried out an ordination ceremony. During the Yao Ch'in Dynasty, the Tripitaka Master Buddhayasas first [translated and] transmitted the complete text of a Vinaya pitaka. This is the history of the transmission of the precepts into China. As for Japan, in the past, during the Tempyo period, two Japanese masters, Yoei and Fusho, travelled to T'ang Dynasty China, and there they asked the great preceptor (maha-upadhyaya) Chien-chen (Ganjin) of the Ta-ming-ssu Monastery [to come to Japan], He promptly acceded to their request and began his journey to Japan. The calamities encountered on his way were extremely numerous, yet he regarded them as nothing. For some twelve years he bore the difficulties of he open sea, being thrown back to shore by heavy waves six times. His will remained totally unwearied, and on the sixth occasion [sic] he finally reached Japan. He was requested to reside as abbot in the Todaiji Monastery.

The joy of the Emperor Shomu, of the princes, and of all the court officials was unbounded. They had an ordination platform erected in front of the sanctuary of the main image, Vairocana, and there an ordination ceremony was carried out. The emperor, the empress, and in all some four hundred persons all received the precepts.

Later [this ordination platform] was moved to the west of the Great Buddha Sanctuary, and there it was constructed separately in the Kaidan'in (the Chapel of the Ordination Platform). From that time forward until the present, these ordinations have been performed yearly, without interruption.

In all of the provinces of Japan, the precepts in the Vinaya pitaka were very widely practiced at this time. There was no one who did not study them. In addition the Toshodaiji Monastery was constructed, from whence the precepts and the Vinaya pitaka were transmitted and propagated. This has continued without interruption up to the present day. The transmission of the teaching of the 38

The Ritsu Tradition

precepts and the Vinayapitaka to Japan is solely due to the efforts of the great preceptor Chien-chen.

Question: How many patriarchs does this tradition recognize? Answer: From the Venerable Mahakasyapa up to the recent Sung Dynasty, their numbers have been many, both in general enumeration and in their more specific enumeration. They are as follows.

The Buddha is the master of the teaching and is beyond logical classification. Then there are the Venerable Mahakasyapa, Ananda, Madhyantika, Sanakavasin, Upagupta, Dharmagupta, and Dharmakala; the Vinaya Masters Fa-ts'ung, Tao-lu, Hui-kuang, Tao-yiin, Tao-hung; and the Vinaya Masters Chih-shou, the Mt. Chung-nan Master Tao-hsiian, Chou-hsiu, Tao-heng, Hsing-kung, Hui-cheng, Fa-pao, Yiian-piao, Shou-yen, Wu-wai, Fa-ying, Ch'uheng, Ts'e-wu, Yiin-k'an, Ts'e-ch'i, and Yiian-chao. If, however, we count the patriarchs from the origin of this specific [Dharmaguptaka] school to the master Tao-hsuan, we find that there are nine patriarchs, since we start the count with the Venerable Dharmagupta. The order after Tao-hsiian is as given above. If we look at the Japanese transmission, we have the Vinaya Masters Tao-hsiian, Hung-ching, Chien-chen (Ganjin) daisojo, Fa-chin (Hoshin) daisozu, Ju-pao (Nyoho) shosozu, Buan sojo, and others.

Question: Does the Dharmaguptaka Vinaya tradition have many variant schools within it?

Answer: It did during the T'ang Dynasty. Each of the Vinaya Masters—the Vinaya Master Fa-li of the Hsiang-chou school, Taohsiian of Mt. Chung-nan, and Huai-su of the Eastern Pagoda (tung-t'a) of the Ta-yiian-ssu Monastery—set up differing interpretations, and their disciples and followers contended with one another. These are termed the three schools of the Vinaya tradition. Ganjin wajo brought both the Ta-su (The Great Commentary) of Fa-li and the five works of Tao-hsiian to Japan, where all of the various temples and monasteries sponsored lectures on these 39

The Essentials of the Eight Traditions

three T'ang Dynasty schools. Later, however, it was only the school of Tao-hsiian that survived. All the other schools ceased to be cultivated, having fallen into disuse.

For if we consider the matter seriously, in the teachings of the Nan-shan Vinaya school (the school of ao-hsiian) the precepts and their subsequent practice are in mutual harmony; the practice of the precepts and their external features are both perfect. The Mahayana and the Hinayana paths are harmonized, and learning and practice are in perfect union.

Various masters in both the past and the present have vied one with another in praising this school, and the worthies and scholars of all traditions have studied and practiced [this tradition's teachings]. In the case of the work Gyoji-sho (Hsing-shih-ch'ao) [by Tao-hsiian], there were some seventy-three scholars who wrote commentaries on it. Those of his same tradition and those in other places both held [Tao-hsiian] in the highest esteem. Who is like this patriarch! What other person has been so praised by worthies and by saints!

Speaking in broadest terms, from the time of he translation of the Dharmaguptaka Vinaya Pitaka, the number of masters who composed commentaries on it approach some twenty persons. However the most essential of hese commentaries are only three: (1) the Ryaku-sho (Lueh-su, the abbreviated commentary), in three chiian, by Hui-kuang; (2) the Chu-sho (Chung-su, the medium length commentary), in ten chiian, by the Hsiang-bu Vinaya Master (Fa-li); and (3) the Ko-sho (Kuang-su, the extended commentary), in twenty chiian, by Chih-shou. These are termed the Three Essential Commentaries.

Now the teachings of the three T'ang Dynasty schools—those of Fa-li, Tao-hsiian, and Huai-su—are largely embraced within these three works. The Master Ting-pin composed a commentary on the commentary of Fa-li, the Jikishu-giki (Shih-tsung i-chi), in ten chiian. Tao-hsiian upheld and maintained the commentary of Chih-shou, and so [the teachings of Chih-shou] are one with the teachings of ao-hsiian. The Shibun kaishu-ki (Ssu-fen k'ai-tsungchi), in ten chiian, by Huai-su, circulated alone throughout the 40

The Ritsu Tradition

world [without benefit of ommentary]. Each of hese works can be said to have exhausted the glories [of he Vinaya tradition], and all have come to serve as reputable guides. Toward the end of the T'ang Dynasty [all these works] flourished in the capital, Loyang. In addition there is the Bini-toyo (Pi-ni t'ao-yao), in three chiian, of the Master Tao-shih, which differs only slightly from the other commentaries. The major and minor commentaries on the Dharmaguptaka Vinaya Bitaka are all of them in large measure identical in content with those of Tao-hsuan.

All of he commentaries of hese six masters were transmitted to Japan, but now only those of the school of Tao-hstian are popularly studied, with the new principles of Ting-pin also occasionally being studied. We shall not narrate the differences in the Vinaya teachings of these three schools, for fear of being prolix. There are five major works in Tao-hsuan's literary corpus: (1) the Gyoji-sho (Hsing-shih-ch'ao), in three chiian, but now in twelve chiian; (2) the Kai-sho (Chieh-su), in four chiian, but now in eight chiian; (3) the Gd-sho (Yeh-su), in four chiian, but now in eight chiian; (4) the Shubinigi-sho (Shih-p'i-ni-i-ch'ao), originally in three chiian, but the last chiian has been lost; now there are only the first and second chiian, which are now divided into four chiian; and (5) the Bikuni-sho (Pi-ch'iu-ni-ch'ao), in three chiian, but now in six chiian. Tao-hsuan composed his own commentaries on his Kai-sho (Chieh-su) and Gd-sho {Yeh-su), and these, together with his minor works on the Vinaya and his other literary compositions, form a voluminous corpus that cannot be listed in detail here.

The Nan-shan Vinaya tradition primarily studies these five major works. But its basic text is the Dharmaguptaka Vinaya Pitaka in sixty chiian and its commentary the Zenken-ron. Question: What are the teachings elucidated by this tradition? Answer: This tradition elucidates the precepts, of hich there are two types.

First are the prohibitive precepts, the five groups [of rules in the Vinaya Pitaka\ that put an end to evil. Second are the 41

The Essentials of he Eight Traditions

injunctive precepts, the various practices of good, such as the posadha ceremony. All of he precepts taught by the Tathagata are completely embraced by these two types of precepts. Thus the principles expressed by this Ritsu tradition are nothing more than these two, the prohibitive and the injunctive precepts. [In the Vinaya Pitaka] first, the two pratimoksas are termed the prohibitive precepts, and then the following twenty skandhakas are the injunctive precepts.

The two pratimoksas are those for monks and nuns. The precepts that bhiksus and bhiksunis uphold are termed the full number of precepts.

If we first explain the precepts for the monks, then from among those precepts taught in the pratimoksa there are two hundred fifty precepts for monks, and these are divided into some eight divisions. First [of the eight divisions] are the parajika precepts, which are four in number: the precepts against unchastity, against robbery, against murder, and against bragging [about having attained enlightenment].

Second are the sanghavasesa precepts, which are thirteen in number: (1) intentional emission of semen; (2) touching a woman; (3) harsh language; (4) praising oneself in order to receive offerings; (5) acting as a marriage go-between; (6) building too large a dwelling; (7) receiving a building that is too large from a donor; (8) slandering another without cause; (9) accusing another of aving committed transgressions greater than he actually committed; (10) encouraging schism in the Sangha; (11) aiding someone in creating schism in the Sangha; (12) not heeding a charge of efiling the donations of laymen; and (13) not heeding the admonitions of the Sangha through obstinacy.

Third are the indeterminate (aniyata) precepts, which are two in number: the precepts against (1) being with a woman in a secluded place, and (2) being with a woman in a public place. Fourth are the nihsargika-payantika precepts, which are thirty in number: these precepts concern extra robes, not wearing the robes, extra bowls, going on the begging rounds, etc. 42

The Ritsu Tradition

Fifth are the payantika precepts, which are ninety in number: these precepts concern lying, disruptive speech, digging in the earth, destroying vegetation, drinking liquor, eating at forbidden times, etc.

Sixth are the four pratidesanlya precepts, which concern receiving donations of ood in the forest [and not on begging rounds], and receiving donations of food from laymen who are saiksas. Seventh are the one hundred rules of training (siksa-karaniya), which concern the proper wearing of robes, laughing loudly, jumping around, etc.

Eighth are the seven methods of settling disputes {adhikaranasamatha): litigation with the accused and the defendant present, and litigation based on what one remembers, etc. These eight divisions embrace all of the two hundred fifty precepts. These eight divisions that embrace all the precepts can also be divided into five sections: (1) the parajikas and (2) the sanghavasesa precepts embrace the two types of transgressions given above; (3) the payantika combine with the nihsargika-payantika and the payantika precepts to form one section, embracing one hundred and twenty precepts; (4) the pratidesanlya precepts, as above; (5) the duskrta precepts, which combine with the two indeterminate precepts, the one hundred rules of training, and the seven methods of settling disputes to form one section that embraces a total of one hundred nine precepts.

The two hundred fifty precepts are classified into five sections according to the effects of transgressions and their seriousness. And again, all these transgressions can be included in six groups: (1) the parajikas, (2) the sanghavasesas, (3) the sthuldtyayas, (4) the payantikas, (5) the pratidesaniyas, and (6) the duskrtas. These are the six groups.

If e elaborate upon the duskrtas, there are seven groups. Five are all as above; the sixth is evil actions (the duskrtas proper), and seventh is evil speech (durbhasita).

Of these seven groups, the parajikas, the sanghavasesas, the payantikas, and the pratidesaniyas are identical to the above divisions. The category of sthulatyayas embraces all of the major 43

The Essentials of he Eight Traditions

and minor transgressions not included in the duskrtas, whether they are causes or results. The duskrtas in the above groups and all the other major and minor duskrtas are embraced within "evil actions and evil speech." Thus apart from these seven groups, there are no further transgressions, because the six groups and the seven groups completely embrace all the transgressions. Next we shall explain the nuns' precepts. The precepts of the bhiksunis are, as itemized in the Dharmaguptaka Vinaya Pitaka, three hundred forty-one, grouped into six divisions: (1) eight parajikas, (2) seventeen sahghdvasesas, (3) thirty nihsargikapayantikas, (4) one hundred seventy-eight payantikas, (5) eight pratidesaniyas, and (6) one hundred rules of training. The nuns' precepts do not have the two indeterminate precepts. There has traditionally been a debate concerning the seven methods of settling disputes [about whether they are included within the nuns' precepts or not]: some say that they are, and some say that they are not. Now according to Tao-hsiian, they are there in principle but are not in fact in the Vinaya pitaka, since that section of the text is abbreviated. Thus there are seven divisions [to the nuns' precepts].

If one were to add the seven methods of ettling disputes, then there would be a total of hree hundred forty-eight precepts. These precepts also do not exceed the five sections, which may be known by referring to the monks' precepts.

This concludes the first part of the full Vinaya pitaka, the commentary onpratimoksa for monks and nuns. The classification of the teachings as presented in the first half of the Vinaya pitaka is as given above. These are the prohibitive precepts. Next are the twenty skandhakas of he last half f he Dharmaguptaka Vinaya Pitaka, which are the injunctive precepts. They are (1) "On Receiving the Precepts" (pravrajva-skandhaka); (2) "On Reciting the Precepts" (posadha-skandhaka); (3) "On Retreats" 0varsa-skandhaka); (4) "On the End of a Retreat" (pravaranaskandhaka); (5) "On Leather Goods" (carma-skandhaka); (6) "On Robes" (civara-skandhaka); (7) "On Medicine" (bhaisajyaskandhaka)-, (8) "On the Kathina Robes" {kathina-skandhaka)-, 44

The Ritsu Tradition

(9) "On the Monks in Kosambi" (kosambaka-skandhaka)-, (10) "On Karma" (karma-skandhaka); (11) "On Censuring" (pandulohitakaskandhaka); (12) "On Persons" (pudgala-skandhaka)-, (13) "On Hidden Faults" (parivasika-skandhaka); (14) "On Prohibiting a Monk from Participating in a Posadha Ceremony" (posadhasthapanaskandhaka)-, (15) "On Schism" (sarnghabheda-skandhaka); (16) "On Eliminating Disputes" (adhikarana-samatha-skandhaka); (17) "On Bhiksunis" (bhiksuni-skandhaka); (18) "On Dharma" {Dharmaskandhaka); (19) "On Dwellings" (savana-asana-skandhaka); and (20) "Miscellaneous" (ksudraka-skandhaka). These are called the twenty skandhakas. They are all of them injunctive precepts. However, these two halves of the Vinaya pitaka mutually interpenetrate one another. The prohibitive precepts contain injunctions, and the injunctive precepts contain prohibitions. Although, broadly speaking, they mutually interpenetrate, the two halves have been assigned to either the prohibitive precepts or the injunctive precepts.

If we view these precepts with reference to [Tao-hsiian's] five major works—the Gyoji-sho (Hsing-shih-ch'ao), the Kai-sho (Chieh-su), and the Gd-sho (Yeh-su) are called the Three Major Works—then we may say that the Kai-sho (Chieh-su) contains the details of the practice of the prohibitive precepts and the concomitant actions that aid these prohibitive precepts; the Gd-sho cYeh-su) narrates with great clarity the practice of the injunctive precepts and the official legislative actions of he Sangha by any of the three types of groups, that is, of four monks or more, of one monk, or of two or three monks; the Gyoji-sho (Hsing-shih-ch'ao) explains both the prohibitive precepts and the injunctive precepts to equal perfection; the Bikuni-sho (Pi-ch'iu-ni-ch'ao) specifically elucidates both the prohibitive precepts and the injunctive precepts of the bhiksunis] and the Shubinigi-sho (Shih-p'i-ni-i-ch'ao) largely explains the prohibitive precepts.

Thus all of hese works of he Master (Tao-hsiian) rest on these two types of precepts: the prohibitive precepts and the injunctive precepts. These two types of recepts have both general and specific characteristics.

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The Essentials of he Eight Traditions

Generally speaking, all good actions are embraced in these two types of precepts, but speaking specifically, they are as explained only with reference to this Vinaya tradition. Now then, the two types of recepts spoken of ere are those referred to in the Vinaya tradition; but even so there is some reference to their more general characteristics.

Question: Are the total numbers of precepts for monks and nuns limited to these [mentioned above]?

Answer: No, they are not. The total numbers of monks' and nuns' precepts are numberless and limitless. A definitive number was decided on because these precepts were legislated according to circumstances.

The numbers of monks' precepts and of nuns' precepts are to be understood on three levels: in their broadest form, [the monks' precepts] are numberless; in their median form, they consist of three thousand rules of iscipline (samvara) with their sixty thousand minute rules; and in their most abbreviated form, they consist of the two hundred fifty precepts.

The precepts of the nuns are to be understood on three levels: in their broadest form, they are innumerable; in their median form, they consist of eighty thousand rules of conduct with their one hundred twenty thousand minute rules; and in their most abbreviated form, they consist of he three hundred forty-eight precepts. A scripture speaks of "the five hundred precepts," but this is merely a name, having no specific characteristics. As the Master Yuan-chao says, "If we speak with reference to actual cases, the precepts are without number; nevertheless, the number two hundred fifty serves as a guide to conduct." Such is also the case for the nuns' precepts.

Thus when the two congregations, monks and nuns, receive the full number of recepts in ordination, they both receive this numberless, limitless number of precepts. The precepts are equal in number to space, and they are applied to individual cases in the Dharma dhatu (world).

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The Ritsu Tradition

There are no precepts that are not perfect, and so they are termed "all the perfect precepts."

The five precepts (panca-sila), the ten precepts (dasa-sila), and the six rules are extracted from the total number of precepts, for the gradual inducement of people of arious capacities. They form an upaya (expedient means) leading to the total number of precepts. One gradually progresses and advances with them, until one finally attains to the stage that naturally possesses all the precepts.

Because of his there are said to be in all four ranks of recepts: the five precepts, the eight precepts (astanga-samanvagatopavasa), the ten precepts, and the full number of recepts. If e add the six rules, then there is a total of five ranks.

There are seven groups of Buddhists. These groups are set up [by these five types of precepts]. The seven are (1) bhiksu and (2) bhiksuni, who both undertake the full number of precepts; (3) siksamana, who undertakes the six rules of training; (4) sramanera and (5) sramanerika, who both undertake the ten precepts; (6) upasaka and (7) upasika, who both undertake the five precepts.

The first five groups of ersons have left the householders' life, and the last two are still in the householders' life. Although the precepts of the siksamanas, sramaneras, and sramanerikas are in number the ten precepts, etc., when it comes to the actual upholding of them, they are like a fully ordained monk [or nun].

The eight precepts of abstinence are clerical precepts undertaken by the laity. Nevertheless these precepts are included in the precepts kept by the laity, the upasakas and the upasikas. There are no other groups of ersons [within Buddhism] except these seven.

The five precepts are (1) the precept against killing; (2) the precept against stealing; (3) the precept against illicit sexual practices; (4) the precept against lying; and (5) the precept against drinking liquor.

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The Essentials of he Eight Traditions

The eight precepts of abstinence are as follows: the first five are as above, except that the precept against illicit sexual practices becomes a precept against all sexual activity; (6) the precept against putting perfumes or oils on the body; (7) the precept against seeing or listening to songs and dances; (8) the precept against using high and broad beds; and (9) the precept against eating at forbidden times.

A commentary on the Sarvastivada Vinaya says, "Eight are precepts, the ninth is abstinence; when counted together there are then nine."

The ten precepts are: the first nine are as above; and (10) the precept against grasping gold, silver, or jewels. The six rules of training are (1) the rule against killing any living thing; (2) the rule against stealing even three coins; (3) the rule against touching [a man]; (4) the rule against lying; (5) the rule against drinking liquor; and (6) the rule against eating at forbidden times.

Of these seven groups of persons there are three groups for men: bhiksu, sramanera, and upasaka; and four for women, namely, the other four.

Question: How many teachings does this tradition set up to embrace all of the various teachings?

Answer: The Vinaya Master Tao-hsuan sets up two types of teachings, those of converting and those of legislating, in order to embrace the full teaching in the lifetime of he Buddha. These are also termed the teaching of onverting and the teaching of ractice. The teaching of converting is the teaching of samadhi and prajna as taught in the scriptures and in the commentaries, the Four Agamas, etc. The teaching of legislating is the teaching of the precepts taught in the Vinayas, such as the Dharmaguptaka Vinaya Pitaka.

Now then, this tradition is based on the Vinaya pitaka, and so it regards the precepts as primary. If he practice of he precepts is purified, then samadhi and prajna arise automatically. Thus if one first upholds the precepts and guards against faults in one's 48

The Ritsu Tradition

actions, samadhi andprajna then, and only then, put down and cut off mental defilements and errors.

It was for the purpose of obtaining enlightenment that the precepts were legislated; it was never for any worldly benefit. The path to holiness of all of the three vehicles cannot be established in the absence of precepts; herein lay the reason that the Tathagata initially legislated the precepts. [This is the explanation ofTao-hsiian].

Question: It is popularly said, "[Keeping] the five and the eight precepts brings rebirth in either the human or the heavenly realm. The ten precepts and the full number of precepts bring arhatship." What does this signify?

Answer: This is not necessarily true. If one keeps the five or the eight precepts, one will then receive—as a birth based on such a cause—rebirth as a human or as a god. If one keeps the ten precepts, or the full number of precepts, one will then receive—as a birth based on such a cause—the end result of arhatship, that is, Hinayana arhatship. The popular saying given above is based on this. If, however, one views this from the point of view of the intention (asaya) of the person undertaking the precepts, this is not the case. As the Vinaya Master Yiian-chao says, "There are four groups of recepts: the five, the eight, the ten, and the full number of precepts. Now if any of these are undertaken by one of dull capacities, they will all lead to worldly good. If hey are undertaken by one of superior understanding, then they will form the basis for enlightenment." Thus we should remember that the precepts differ according to the various individual capacities. This is the teaching of this tradition, the purport set forth by the Master Tao-hsuan. Question: To which of the two, the Mahayana or the Hinayana, does the Shibun (Dharmaguptaka) Ritsu tradition belong? Answer: The judgments of the various masters about the Ritsu tradition differ with respect to this. The Vinaya Master Hui-kuang said, "The Dharmaguptaka Vinaya tradition is Mahayana." The Vinaya Masters Fa-li and Hsuan-yun both said that this tradition "is purely Hinayana." The Vinaya Master Tao-hsiian said, This 49

The Essentials of he Eight Traditions

Dharmaguptaka tradition is, in its principles, Mahayana." This latter judgment has in large measure become authoritative. The Go-sho (Yeh-su) sets up five points on which the Dharmaguptaka Vinaya Pitaka is Mahayana. These are (1) the Arhat Dabba searches for a higher goal; (2) Buddhahood is bestowed on all sentient beings with the phrase, "May all sentient beings together attain Buddhahood!"; (3) the vijnana perceives external phenomena; (4) monks are addressed as "Sons of he Buddha"; and (5) the penalties for infractions of the precepts are determined according to the intention of the transgressor. In these points, the Dharmaguptaka Vinaya Pitaka far surpasses all other Vinaya works. It is truly profound.

Each of all the above various precepts has four aspects: (1) the precept itself, for precepts legislated by the Tathagata apply to all situations; (2) the nature of the precepts: the person receiving the precepts generates this, and it becomes absorbed into consciousness (this Dharmaguptaka tradition, relying upon the Jojitsu-ron [Satyasiddhi-sastra], holds that an element neither physical nor mental constitutes this nature); (3) the practice of the precepts: upon receiving the precepts, they are carried out, and the three actions—of body, speech, and mind—are thus formed; and (4) the external aspect of the precepts: these virtues are manifested outwardly and so become a model of conduct for others. Each one of the many precepts possesses all of these four aspects. Question: Be they Mahayana or Hinayana, what are the basic practices and resultant attainment posited in the doctrines of this tradition and in the ideas of Tao-hsiian?

Answer: The teachings of this tradition are basically Hinayana, as the Dharmaguptaka Vinaya Pitaka is concerned with persons of Hinayana capacities. Nevertheless, in principle it is Mahayana, as it obliges persons of such capacities to progress gradually [to the Mahayana]. Because it is Hinayana, it includes all Hinayana practices. Because it is partially Mahayana, there is nothing that it does not anticipate as Mahayana. This is the purport of the teachings of this tradition.

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According to Tao-hsiian, the teaching given in the lifetime of the Tathàgata, both Mahayana and Hinayana, is divided into three teachings: (1) the teaching of the emptiness of nature (svabhàvasunyata), which includes all Hinayana teachings; (2) the teaching of the emptiness of external characteristics (laksana-sunyatà), which includes all shallow Mahayana teachings; and (3) the perfect teaching of cognizing-only (idjnapti-màtratà), which includes all profound Mahayana teachings.

This Dharmaguptaka Vinaya tradition is but one aspect of he teaching of he emptiness of ature. Nevertheless Tao-hsiian's heart lay in the perfect teaching of cognizing-only, which he regarded as a perfect interpenetration of he three learnings ( trini siksàni), the unimpeded perfect practice.

In his Go-sho (Yeh-su), Master Tao-hsiian elucidates the essence of the precepts as discussed in various schools and presents the significance of three schools. The school of existence and the school of emptiness are both included in the teaching of he emptiness of nature. And the teaching of cognizing-only is the perfect teaching.

Both the Mahayana and the Hinayana recognize the three learnings. But in the three learnings of the perfect teaching of the Mahayana, the learning of the precepts means the keeping of the threefold pure precepts, and a seed (bija) in the àlaya-vijhàna is held to constitute its nature.

Samàdhi and prajna are the practice of ognizing-only. Samatha (stilling) and vipasyana (insight) carried out together are held to constitute its characteristics. The precepts (élla) are none other than samàdhi and prajna; there is not one precept that is not samàdhi and prajhà. Samàdhi and prajhà are none other than the precepts; there is no aspect of these that is not one of the precepts. This is termed the practice, and the characteristics, of the perfect interpenetration of the three learnings.

The threefold pure precepts mentioned above are (1) the precept that embraces all rules of conduct, which cuts off all evil; (2) the precept that embraces all good dharmas, which is the practice of all good; and (3) the precept that embraces all sentient 51

The Essentials of he Eight Traditions

beings, which means to bear [the sufferings of] all sentient beings, and to bestow the ultimate benefit [of enlightenment] upon them. The practice of he threefold pure precepts also perfectly interfuses, so that each of these three precepts perfectly and totally embraces all of the various precepts. For instance, the precept against killing embraces the threefold pure precepts, and such is the case with all of the precepts. And so it follows that if one upholds one precept, all of the threefold pure precepts are then totally upheld.

Although this is the practice of but one precept, it broadly embraces all (lit. "the ten thousand") precepts. Although this may last for one moment of thought, it instantly spans three asamkhyeya kalpas. The three asamkhyeya kalpas are not negated, and yet this one moment of hought is recognized. This one moment of hought is not ignored and yet the three asamkhyeya kalpas are really spanned. Long and short are unhindered; sentient beings and the Buddha are the same; all phenomena mutually interpenetrate; and all of the various external characteristics are identical one with another without end. How can this not be profound and marvellous! For the purpose of abbreviation, we shall not discuss either the precept that embraces all good dharmas or the precept that embraces all sentient beings.

There are three categories to the precept that embraces all the rules of iscipline: (1) the precepts that lead to separate liberation (pratimoksa-slla); (2) the precepts that [necessarily] accompany samadhi; and (3) the precepts that [necessarily] accompany enlightenment.

Within the first of these, the precepts that lead to separate liberation, there are three aspects to its activities, namely, the precepts upheld by one's body, speech, and mind. Whereas the precepts upheld by one's body and speech have two aspects—those precepts upheld by both Mahayana bodhisattvas and Hinayana sravakas, and those precepts not upheld by Hinayana sravakas but only by Mahayana bodhisattvas—the precepts relating to mental action are upheld only by Mahayana bodhisattvas. For this 52

The Ritsu Tradition

reason, the precepts received by Hinayana srâvakas are merely one part of hose precepts relating to the actions of ody and speech held by both Hinayanists and Mahayanists.

These are the precepts taught in the Dharmaguptaka Vinaya Pitaka, etc. Nevertheless the Dharmaguptaka Vinaya Pitaka partially corresponds to the Mahayana precepts relating to mental activity. Because of this [the Mahayana precepts] contain the Hinayana precepts.

The Mahayana tradition regards the precepts held in common by both the Hinayana and the Mahayana as being included within the threefold pure precepts, in order to reconcile and to subsume them all within the Mahayana.

The precepts taught in the Hinayana Vinaya pitakas are, all of them, the greater, perfect, and sudden [Mahayana] precepts. They have no separate characteristics apart from them. Being pure, one, and of greatest perfection, these rules for the seven groups of persons are totally identical to those of the Hinayana Vinaya pitaka, because they are [as included] recognized within the first of the threefold pure precepts, the precept that embraces all the rules of discipline.

This is the purport of he teaching concerning the teaching and the resultant insight of Tao-hsfian, and the disposition of those followers who receive, follow, understand, and practice the precepts. However in the receiving of the threefold pure precepts, there is a general receiving [of all three] and a separate receiving. When all of the three precepts are received, this is termed the general receiving. The receiving of only the first of these three precepts, the precept that embraces all the rules of discipline, is termed the separate receiving.

Master Tao-hsfian maintains that the perfect precepts relating to mental activity as transmitted in a correct Hinayana karmavàcanâ ceremony correspond to this separate receiving of the precept that embraces all the rules of discipline. When one later receives the bodhisattva precepts, that corresponds to the general receiving of all of the threefold pure precepts. 53

Chapter IV: The Hosso Tradition

The Essentials of he Eight Traditions

Now then, the followers of his Ritsu tradition receive both the general receiving and the separate receiving [of he threefold pure precepts] within a ritual enclosure (sima) and the precepts of both the [Hinayana] Dharmaguptaka Vinaya Pitaka and the [Mahayana] Bonmo-kyo (Brahmajala-sutra) are all upheld. The two terms, "general receiving" and "separate receiving," originated with scholars of the Hosso (Yogacara) tradition, but its principles lie within the sphere of the Nan-shan Vinaya tradition of Tao-hstian. The legislation of the five sections and those for the seven groups in the Sangha arose among the sravakas, and yet its practice spans the Mahayana.

Clear are the true teachings of he Yuga-ron (Yogacara-bhumisastra) and the judgments of Master Tao-hsuan. If the disposition of he devotee but resides in this tradition, how can the marvellous result that is Buddhahood be far away?

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Chapter IV

The Hosso Tradition

Question: Why is this tradition termed the Hosso tradition? Answer: It is termed the Hosso (dharma-laksana, characteristics of the dharmas) tradition because it determines the characteristics and the nature of all of the various dharmas.

Broadly speaking, this tradition has some four names. First, it is called the Tradition of Cognizing-only (Vijnapti-matrata) because the major purport of his tradition is to elucidate the fact that there are only (matrata) mental concepts (vijnapti). Second, it is called the Perfect and True Tradition That Is in Accord with Reason (Ori-enjitsu) because all of its teachings are in accord with the truth. Third, it is called the Teaching That Is Universally for All Vehicles (Fuijo-kyo) because it embraces all of the five vehicles. Fourth, it is called the Hosso tradition for the reason given above. We now present only one of these names.

Question: Which scriptures and commentaries does this tradition rely upon for its authority?

Answer: There are some six scriptures and eleven commentaries quoted in the Jo-yuishiki-ron (Ch' ng-wei-shih-lun of Hsuan-tsang). The six scriptures are the Kegon-gyo (Avatamsaka-sutra), the Gejinmikkyo (Samdhinirmocana-sutra), the Nyorai-shutsugen-kudokushogon-kyo, the bidatsuma-kyo (Abhidharma-sutra),the Ryoga-kyo (Lankavatara-sutra), and the Kogon-kyo (Ghanavyuha-sutra). The eleven commentaries are the Yuga-ron, the Ken' o shogyo-ron (Aryadesana-vikhyapana), the Juryo-ron (Pramanasamuccaya), the Sho-daijo-ron (Mahayana-samgraha-sastra), the Juji-kyo-ron (Dasabhumika-sastra), the Fumbetsu-yuga-ron (Yoga-vibhaga), the Ben-chu-ben-ron (Madhyantavibhaga-bhasya), the Niju-yuishiki-ron 55

The Essentials of he Eight Traditions

(Vimsatikavrtti), the Kan-sho-ennen-ron (Alambanapariksa), the Zoju-ron (Abhidharmasamuccaya-vyakhya), [and the Jo-yuishikiron (Ch'eng-wei-shih-lun)\. Speaking generally, however, some five major commentaries or ten subsidiary commentaries are all of the textual authorities of this tradition. Nevertheless the texts such as the Gejin-mikkyo, the Yuga-ron, and the Jo-yuishiki-ron especially serve as a guide to the study [of this tradition].

Question: Whom does this teaching regard as its patriarchs? Answer: The various generations of the lineal succession of this teaching in the three countries are clear. Some nine hundred years after the extinction of he Tathagata, the bodhisattva Maitreya descended from the Tusita heaven, down to the country of yodhya in India. There in the lecture hall of Ayodhya he preached the five major commentaries. The spiritual, stage of he bodhisattva Maitreya was the tenth bhumi; and he was transmitting that which he had personally heard when the Tathagata was in the world. The marvellous truth of the Middle Way, which is neither emptiness nor existence, is truly a clear mirror within all of the various teachings. The Yuga-ron, in its one hundred scrolls of ext, evaluates all of the various teachings. For this reason it is called The Commentary That Broadly Comments on ll the Various Scriptures (Koshaku shokyo ron).

Next there was the bodhisattva Asanga, whose spiritual stage was the first bhumi. He succeeded the bodhisattva Maitreya and widely disseminated this tradition. Asanga made detailed commentaries on all the writings of the bodhisattva Maitreya and composed commentaries upon the teachings of he Buddha Sakyamuni. Next, in a period some nine hundred years [after the extinction of the Tathagata], there was the bodhisattva Vasubandhu, the younger brother of sanga. He was a bodhisattva in the first stage of the four roots of good, which is called "clear understanding." He succeeded the bodhisattva Asanga and widely disseminated this tradition. Vasubandhu composed explanatory commentaries based upon Maitreya's commentary {Yuga-ron). Initially Vasubandhu 56

The Hosso Tradition

had studied the Hinayana and composed some five hundred commentaries upon it. Later he disseminated the Mahayana and composed some five hundred commentaries on it. He thoroughly penetrated the teachings of all of the texts of all of the teachings in the lifetime of the Tathagata.

Next there was the bodhisattva Dharmapala, who profoundly understood the commentarial literature of Vasubandhu, and who disseminated the teachings of Maitreya. Being a Buddha of this Bhadra Kalpa (Good Aeon), he gave an explanatory revelation from out of the sky. All the non-Buddhists, with their perverse clingings, closed their mouths and were as dumb. The various sectarian traditions of he Hinayana all folded in their tongues and were as stammerers. Thus did the non-Buddhists and the Hinayanists of India all say, "The Mahayana has only this one man." Next there was the Commentary Master Sllabhadra, who was as a great general in the transmission of the Buddha-dharma. During his age he far transcended ordinary persons. He transmitted all of he teachings of he Hosso and commented upon all of the teachings in the lifetime of the Tathagata. These five great commentary masters were all of them great masters, transmitters of the Dharma in India. Next, in the early years of the great T'ang Dynasty in China, there was the Tripitaka Master Hsiian-tsang. He traversed the distant, shifting sands on his journey to faraway India. There he eventually met the Commentary Master Sllabhadra, who was disseminating this tradition. The master Sllabhadra had waited long for Hsiian-tsang and transmitted to him all of the teachings of the Hosso, that is, the five major commentaries and the ten subsidiary commentaries, omitting nothing. Finally Hsiian-tsang returned to China, where he widely propagated this tradition. Hsiian-tsang had some three thousand students, seventy disciples who were spiritually advanced, and four chief disciples. Indeed, the whole realm went to him in allegiance, and the whole country within the four seas paid court to him. He translated an exceedingly large number of the various Sutras, Vinayas, and Abhidharmas, both of his own tradition and of other traditions. 57

The Essentials of he Eight Traditions

Hsiian-tsang is the first of he patriarchs of he Hosso tradition in China, and he is the sixth patriarch in the Indian lineage of succession.

Next there was the Dharma Master K'uei-chi. He was the chief disciple of the Tripitaka Master Hsuan-tsang. His wisdom and his understanding far surpassed the ordinary. Succeeding the Tripitaka Master Hsiian-tsang, he widely transmitted this tradition. K'ueichi was "the master of he one hundred volumes of commentaries," a manifestation of a bodhisattva of the tenth bhumi, a master whose outstanding qualities stand out as a flower among weeds. The whole world looked to him in allegiance. He was given the honorific posthumous title of "the great master of the Tz'u-en-ssu Monastery" (Jion-daishi).

Next there was the great master Hui-chao of Tsu-chou, who succeeded the great master of the Tz'u-en-ssu Monastery, K'ueichi. He widely disseminated this tradition. Next there was the great master Chih-chou of P'u-yang, who succeeded the great master of Tsu-chou, Hui-chao. He broadly transmitted this tradition. These then are the generations of the lineage succession in the land of the great T'ang Dynasty.

There have been some three transmissions of this tradition into Japan. First, the two monks Chih-t'ung and Chih-ta received these teachings from the Tripitaka Master Hsuan-tsang. Second, the Dhyana Master Chih-feng, of the kingdom of Silla, received these teachings from the Tripitaka Master Hsiian-tsang and initially transmitted them to the monk of sojo rank Giin of apan. He propagated this Hosso tradition in the Yuima-do [of the Kofukuji Monastery].Third, the monk of sojo rank Gembo of Japan went to T'ang Dynasty China, where he studied under the guidance of the great master of 'u-yang, Chih-chou. Returning to Japan, he transmitted the teachings to the monk of sojo rank Zenju.

From that time to the present there has been a continuous transmission of these teachings. The monasteries have been filled with those who have cultivated this study up to the present day, with no interruption. All of these masters were excellent, like dragons, and the spears of their wisdom and their eloquence were 58

The Hosso Tradition

truly sharp. All of hem had the outstanding qualities of ions, and the roar of their determining [truth from error] was exceedingly loud and fierce. The whole land of Yamato (Japan) was filled with the Hosso teachings. What other tradition can match this? In the above narration nothing has been omitted with respect to the lineage succession of this tradition in the three countries. Question: How many periods of the teaching does this tradition posit in order to embrace all of he teachings in the lifetime of the Tathagata?

Answer: This tradition posits three periods of the teaching in order to embrace all of the teachings in the lifetime of the Tathagata. This is the clear teaching of the Gejin-mikkyd. First there is the teaching of xistence. During the first of hese chronological periods the Buddha elucidates, for those who aspire after the vehicle of the sravakas, the teaching of the emptiness of the self and the existence of the dharmas, thus destroying the clinging of non-Buddhists to a substantial self. All of the various Hinayana groups are included within this teaching. For now however, we shall speak of this teaching from the point of view of its teaching of existence. All of the other [Hinayana] groups may be subsumed within this.

Second there is the teaching of emptiness. The Buddha, in this second chronological period of his teachings, elucidates, for those who aspire after the Mahayana, the teaching that all of he various dharmas are empty, in order to destroy the above clinging to substantial dharmas.

Third there is the teaching of he Middle Way. In this, the third of the chronological periods, the Buddha taught the teaching of neither emptiness nor existence, in order to destroy the above one-sided clingings to existence or to emptiness. Nevertheless the first period teaches existence with reference to its temporary, dependent nature (etakisho, paratantra). The second period teaches emptiness with reference to clinging to [false concepts of] a self. It is not yet the fully revealed teaching of the three natures, or of the three non-natures. Thus 59

The Essentials of he Eight Traditions

these first two periods are "the not yet fully revealed teachings," for they are philosophical positions easily leading to argumentation. In the third period the three natures and the three nonnatures are fully taught. Because of the illusory nature of existence (henge-shoshu-sho, parikalpita), there is no existence. But because of the temporary, dependent nature of things, there is no nonexistence. This is the marvellous truth of the Middle Way, neither emptiness nor existence. It is from its very beginnings apart from the two extremes and immediately enters the right path. This is the most profound of all of the teachings in the lifetime of the Tathagata and the most marvellous of all of the eighty[-four] thousand teachings.

All of the most profound Mahayana scriptures, such as the Kegon-gyo {Auatamsaka-sutra), the Gejin-mikkyo (Samdhinirmocana-sutra), the Konkomyd-saishdo-kyd (Suvarnaprabhasottamaraja-sutra), the Lotus Sutra, the Nehan-gyo (Mahaparinirvanasutra), are included within this period. All of the Prajndpdramita scriptures are included within the second period. All of the various Hinayana groups are included within the first period.

Question: Are these three periods a chronological sequence, or are they an ideational sequence?

Answer: Scholars differ in their opinions with respect to this. Some say that the three periods are a chronological sequence, some others say that the three periods are an ideational sequence of different teachings, and some others say that the three periods are a combination of both ideational and chronological sequences. Question: Is the Middle Way, as taught in the third period posited with respect to the three natures? Or is the Middle Way elucidated with respect to one dharma [with respect to any one of the three natures]?

Answer: There are two teachings with respect to this. The first one says that the three natures are seen with respect to the Middle Way. The second one says that the Middle Way is seen in each of these [three] elements. Many however hold that the 60

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three natures should be seen only with respect to the Middle Way, but that the Middle Way could also be seen in each of hese [three] elements.

Question: How is emptiness taught in the second period? Answer: There are two teachings on this. The first holds that emptiness is based on the illusory nature of things, and that it teaches only in its hidden meaning that all things are empty. The second holds that emptiness is based on the three non-natures. Question: How many types of ehicles does this tradition posit? Answer: The teachings of his tradition posit some three vehicles and five natures. [Those with] the five natures are first, those with the definitive nature of a sravaka; second, those with the definitive nature of pratyekabuddha; third, those wi h the definitive nature of a bodhisattva; fourth, those with no definitive nature; and fifth, those sentient beings without any nature. Those of the two vehicles with definitive natures attain to the fruit taught within their own vehicles, and in addition they attain to an entry into nirvana without residue.

Those who have the nature of a bodhisattva perfect the practice of the two benefits [benefitting oneself and others] and are awakened to the greatest bodhi.

Those sentient beings without any nature are by nature without any undefiled seeds (bijas); they have only defiled seeds. If hey do progress, then they are reborn among humans or gods, but this is as high as they advance.

Question: Do those beings of the two vehicles (sravakas and pratyekabuddhas) who enter into extinction ever return to the round of birth and death?

Answer: Not those who have entered into [nirvana] without residue, for their bodies are reduced to ashes and their intellects are extinguished, and all of their cognizing consciousnesses are extinguished. How can there be any return to the round of birth and death for them?

Those persons with no definitive nature will certainly convert to the Mahayana, and they shall not enter into this extinction. 61

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When they do convert [to the Mahayana] they enter into the first mental stage of the ten stages of faith. And from the first abode they enter into the stage of the asamkhyeya kalpas and attain to Buddhahood.

By nature these five different natures are within the capabilities of all sentient beings. For this reason then the Buddha gives an appropriate Dharma to each one of hese capacities or faculties. Thus there are necessarily some five vehicles. Those sentient beings without any nature are of he vehicles of umans and gods. Beings of the three vehicles with definitive natures constitute the beings of the three vehicles. Those with no definitive natures are common to any of the three vehicles, as is appropriate. In this manner then there are some five vehicles. However if we speak with reference to those vehicles that are trans-worldly, then this tradition posits only some three vehicles. Truly the reason why this tradition is also called "The Teaching That Is for All Vehicles Universally" is based on this.

Question: The Lotus Sutra and other texts teach that there is only One Vehicle (Ekayana), and for this reason those beings who have the definitive natures of the two vehicles can all attain Buddhahood. Why must this tradition maintain some five natures? Answer: The teachings of the Lotus Sutra and of other texts have hidden meanings. They speak of he One Vehicle with respect to those beings with no definitive natures. These texts do not say that all beings with the five different natures can attain Buddhahood. But when [these scriptures] say "all," his means "all" of ne small portion. It is in the nature of things that these five natures have been distinct one from the other from beginningless time and that they cannot be changed.

Question: What are the characteristics of the religious practices of the three vehicles and their fruits?

Answer: A sravaka traverses some three lifetimes [at a minimum], or sixty kalpas [at a maximum] and attains the fruit of arhatship.

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A pratyekabuddha traverses some four lifetimes or one hundred kalpas and attains his fruit.

A bodhisattva traverses three asamkhyeya kalpas and attains the fruit of the great awakening.

Question: How many different bodhisattva stages does this tradition posit?

Answer: In all some forty-one stages are posited, including both causal bodhisattva stages and their goal (Buddhahood). These are the ten stages of bode, the ten stages of ractice, the ten stages of ransfer of merit, the ten bhumis, and Buddhahood. If he Stage Almost Equal to Enlightenment (togaku) is also delineated, then there are some forty-two stages. However this is included within the [tenth] bhumi, "cloud of the Dharma" (dharma-megha bhumi). Also, if the ten stages of faith are delineated, then there are some fifty-one stages. However the ten stages of aith are included in the first stage of abode.

The great master of the Tz'u-en-ssu Monastery, K'uei-chi, also posits some forty-one stages. The Dharma Master of he Hsi-mingssu Monastery, Yiian-ts'e, posits in all some fifty-two stages. The forty-one stages are grouped into five stages. First is the Stage of reparation (sambhara). This is the thirty stages before the bhumis.

Second is the Stage of dditional Religious Practice (prayoga). After the ten stages of transfer of merit, the four roots of good are delineated; and they come to make the expedient (upaya) additional religious practice (prayoga) leading to the path of seeing (darsana-marga).

Third is the Stage of Penetration. This is the mental state of entering into the first bhumi, the stage of the path of seeing. Fourth is the Stage of Cultivation (bhavand-mdrga). This refers to the [ten] stages from the first bhumi up to the tenth bhumi of the bodhisattva.

Fifth is the Stage of the Ultimate. This is Buddhahood. These are termed the five stages of religious cultivation. 63

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Question: What hindrances do persons in the three vehicles cut off?

Answer: Beings in the two vehicles cut off only the hindrance of the defilements (klesa-avarana). Beings who are Mahay na bodhisattvas cut off both of the hindrances.

The two hindrances are first, the hindrance of he defilements, and second, the hindrance of intellectualization (jheya-avarana). Each of these two hindrances is twofold: that is, those that are acquired and those that are with a person from birth. Bodhisattvas before the first bhumi put down the outward manifestations of the two acquired hindrances. In the first bhumi they cut off the seeds of these two defilements. From the second bhumi onwards, up to [but not including] the tenth bhumi, in each bhumi they gradually cut off the hindrance of intellectualization that has been with them since birth. When they reach the tenth bhumi they cut off the seeds of the hindrance of the defilements that have been with them since birth. The influences of these two hindrances are gradually cut off in this same order, from the second bhumi onwards. When one reaches the state of Buddhahood, all of these hindrances are totally cut off at once. Question: How many stages are traversed during the period of the three asamkhyeya kalpas?

Answer: The three stages of the wise and the four roots of good are traversed in the first asamkhyeya kalpa. The first bhumi through the seventh bhumi are traversed during the second asamkhyeya kalpa. The eighth, ninth, and tenth bhumis are traversed during the third asamkhyeya kalpa. After one has traversed the three asamkhyeya kalpas, one attains Buddhahood. The forty-one bodhisattva stages are divided into the four reliances. The stages before the bhumis are the first reliance. At this time the bodhisattva makes offerings to Buddhas as numerous as the sands of five Ganges Rivers. The stages from the first bhumi to the sixth bhumi are the second reliance. Now the bodhisattva makes offerings to Buddhas as numerous as the sands of six Ganges Rivers. The stages of the seventh, eighth, and ninth 64

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bhumis make up the third reliance. Now the bodhisattva makes offerings to Buddhas as numerous as the sands of seven Ganges Rivers. The tenth bhumi is the fourth reliance. Now the bodhisattva makes offerings to Buddhas as numerous as the sands of eight Ganges Rivers. For these three asamkhyeya kalpas the bodhisattva makes offerings to Buddhas as numerous as the sands of twenty-six Ganges Rivers in all.

During these three asamkhyeya kalpas all of he various practices are cultivated, and the six paramitas are perfected. Before the bhumis, cognizing-only with respect to characteristics is cultivated. Within the bhumis the cognizing-only aspect of internal nature is revealed.

Question: How many categories of dharmas does this tradition posit in order to embrace all the dharmas?

Answer: It posits one hundred dharmas in order to embrace totally all the various dharmas.

Question: What are the one hundred dharmas?

Answer: They are divided into five groups. First is the mind itself (citta), which is eightfold: the eight consciousnesses (vijhanas), which are eye [consciousness], ear [consciousness], nose [consciousness] , tongue [consciousness], body [consciousness], the mind, manas [consciousness], and the alaya [consciousness]. Second are the dharmas that are mental states (caitasika dharmas). There are fifty-one of these, and together they are divided into six groups. First are the five ever-present (sarvatraga) dharmas: attention (manaskara), contact (sparsa), sensation (vedana), perception (samjha), and volition (cetana). Second are the five mental conditions [which may or may not be conjoined with the mind, viniyata-dharmas]: desire (chanda), determination (adhimoksa), remembrance (smrti), samadhi, and prajna. Third are the eleven good dharmas (good mental states): faith (sraddha), diligence (virya), shame (hri), bashfulness (apatrapya), absence of greed (alobha), absence of hatred (advesa), absence of ignorance (,amoha), well-being (prasrabdhi), vigilance (apramada), equanimity (upeksa), and nonviolence (ahimsa). Fourth are the six mental 65

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defilements (klesas): greed (ràga), hatred (pratigha), ignorance 0müdhi), pride (rnana), doubt (uicikitsa), and wrong views (drsti). Wrong views can be expanded into some five views: the view that [the five skandhas] constitute a self (satkàyadrsti), the view of the [two] extremes (antaparigraha-drsti), perverse views [mithyà-drsti, not believing in karmic retribution], the view that holds to [the above] views, and the view that there is efficacy in [non-Buddhist] precepts and in [non-Buddhist] ascetic practices (sila-vratapardmarsa drsti). Fifth are the twenty minor defilements (upaklesas): anger (krodha), enmity (upanàha), concealing one's misdeeds 0mraksa), anguish (pradàsa), stinginess (matsarya), jealousy (irsyà), deception {maya), ff udulence (sàthya), violence (vihimsà), conceit (mada), shamelessness (àhrlkya), non-bashfulness (anapatrapya), restlessness (auddhatya), melancholy (styàna), absence of faith C asraddhya), laziness (,kausidya), negligence (pramàda), forgetfulness (musitasmrtita), distraction (viksepa), and incorrect understandings (asamprajanya). Sixth are the four indeterminate {aniyata) mental states: repentance {kaukrtya), torpor (middha), reflection (vitarka), and investigation (vicâra). These six groups of dharmas make up a total of fifty-one dharmas.

Third are the eleven material (rüpa) dharmas: the eye, ear, nose, tongue, and body; forms, sounds, smells, tastes, and tangibles; and the physical matter included within the dharma-àyatana (dharmâyatanikâni rüpâni). This physical matter is of five kinds: exceedingly small matter, exceedingly unstable matter, matter that is drawn out by receiving [the precepts], matter that is generated in samâdhi, and matter that arises through the illusory nature of existence. These are all physical matter included within the dharma-àyatana.

Fourth are the twenty-four types of objects not [necessarily] associated with the mind (citta viprayukta samskàra): acquisition (pràpti), life (jlvitendriya), similarity (nikàya-sabhàga), difference (visabhàga), thoughtless absorption (asamjni-samàpatti), the absorption of extinction (nirodha-samàpatti), being in the thoughtless absorption {asamjnika); names (nàma-kàya), words (pada-kàya), 66

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sentences (vyahjana-kaya); birth (jati), old age (jara), stability (.sthiti), impermanence (unity td), progress (pravrtti), distinction between cause and effect (pratiniyama), union (yoga), constant change (java), orderly progression within change (anukrama), direction (desa), time (kala), number (samkhya), harmony (samagri), and disharmony (anyathatva).

Fifth are the six unconditioned (asamskrta) dharmas: space (iakasa), extinction through conscious effort (pratisamkhya-nirodha), extinction not obtained through conscious effort [but through natural causes, apratisamkhya-nirodha], extinction obtained through a motionless state [of eavenly absorption, anihjya-nirodha], extinction obtained through the cessation of ideas and of sensations [of an arhat, samjna-vedayita-nirodha], and the Absolute (tathata). These are the one hundred dharmas. This is nothing other than a systemization of all the various dharmas. Question: What is the relationship of the three groups—the skandhas, the ayatanas, and the dhatus—that include all of the dharmas of mind and of matter, with this present schema of one hundred dharmas?

Answer: Of these one hundred dharmas, the mind, mental states, and the dharmas of hysical matter are divided into the five skandhas. The skandha of physical matter (rupa skandha) is the dharma of physical matter (rupa dharma), and the two skandhas of sensation (vedana-skandha) and thoughts (samjha-skandha) are mental states. The skandha of consciousness (vijhana-skandha) is called the mind (citta) and is made up of the eight consciousnesses. All of the other mental states are included within the skandha of mental formations (samskara-skandha). Unconditioned dharmas (asamskrta dharma) are not included among the skandhas. As for the twelve ayatanas, the twelve ayatanas are a full elaboration of hysical matter, and are an abbreviated explanation of the mind. It may be known on the basis of the above skandhas. The eighteen dhatus are a full elaboration of both physical matter and the mind, and they also include unconditioned dharmas. 67

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The main purport of his tradition is only to elucidate cognizingonly. All of he various dharmas are cognizing-only, and there is not one dharma that exists outside of the mind.

Thus did the great master of he Tz'u-en-ssu Monastery, K'ueichi, say, "If there are dharmas outside of the mind, then there is transmigration in the round of birth and death; if ne is awakened to the one mind, then birth and death will be eternally cast off." However if there is differentiation within the various dharmas, there are only the permutations of cognizing-only. Apart from consciousness there are no separate dharmas. All spheres and realms [of the mind, visayas and dhatus] are subsumed within mind and consciousness (citta and vijhana).

In elucidating this teaching, there are five levels of cognizingonly. The first is the consciousness that rejects nonexistence (parikalpita views) and that resides in the real (kenko zonjitsu shiki). This consciousness rejects parikalpita views, which are nonexistent, and abides in the truths ofparatantra and parinispanna, which are real.

The second is the consciousness that rejects the mixed and that abides in the pure (sharan rujun shiki). In this consciousness the inner realm of paratantra perception mixes with the external world. For this reason it is cast aside and is termed only consciousness. The third is the consciousness that subsumes the peripheral layers of he mind into basic consciousness (shomatsu kihon shiki). The two subsidiary aspects [of consciousness], consciousness as perceiver (darsana-bhaga) and external phenomena as perceived by consciousness (laksana-bhaga) are embraced and subsumed into the more fundamental mind functioning as a self-witness (saksatkari-bhaga).

The fourth is the consciousness that hides the inferior and that manifests the superior (onretsu kensho shiki). This consciousness hides the inferior mental states (caitasika dharmas) and manifests the superior mind (citta dharma).

The fifth is the consciousness that rejects external characteristics and that becomes enlightened to [the mind's] real nature 68

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(kensho shosho shiki). This consciousness rejects the characteristics of phenomenal, paratantra, events and is awakened to the true nature of cognizing-only.

The first four of the above constitute the teaching of the cognizing-only of external characteristics. The fifth is the cognizingonly of internal nature. In all there are four aspects to the functions of the mind: the first is external phenomena as perceived by consciousness; the second is consciousness as perceiver; the third is consciousness as selfawareness; and the fourth is consciousness that affirms its selfawareness. The Bunryo-ketsu says, "The fundamental limits of he mind are of four distinct types. It is thus called the fourfold division." However four masters differ in their teachings regarding this.

First, the bodhisattva Sthiramati posits only one functional aspect [to consciousness], that is, consciousness that affirms its own self-awareness.

Second, the bodhisattva Nanda posits two functional aspects, that is, external phenomena as perceived by consciousness and consciousness as perceiver.

Third, the bodhisattva Dignaga posits three functional aspects: external phenomena as perceived by consciousness, consciousness as perceiver, and self-awareness.

Fourth, the bodhisattva Dharmapala posits four functional aspects, that is, those given above. Now it is the teaching of harmapala that exhausts the truth (is orthodox), and so the four functional aspects of consciousness are posited [in the Hosso tradition]. [External] characteristics in all their multiplicity are conditioned by the mind, and so [this aspect of consciousness] is termed "the portion of characteristics" (laksana-bhaga). As it is the object that conditions the above sphere [of erception], it is called the "seeing portion" (darsana-bhaga). As it is able to condition this seeing portion, it is termed the portion that is selfaware (saksatkari-bhaga). As it is able to condition this portion of ts self-nature, it is termed the portion that is aware of elf-awareness. 69

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Of hese four, only the portion of haracteristics is conditioned, and it is without any thought of onditioning [something else].The next three portions are both conditioned and conditioner [or both subject and object of he conditioning]. This is none other than the mind (citta) with its eight consciousnesses, and mental states (caitasika dharmas), each one of which has these four portions. Even though each of he eight consciousnesses has its own nature, they each have these four portions with respect to their functions. For this reason then each of the eight consciousnesses has these four portions.

In its elucidation of the principles of truth and of error, this tradition posits in all some three natures.

First is the parikalpita nature. This is the appearance of characteristics caused by passions. This is also divided into three parts: the subjective agent who generates the deluded thought, the object of the deluded thought, and the delusion itself. The former two are included in paratantra, while the last one, the deluded clinging itself, is the appearance of characteristics caused by passions. [The mark of this is that] one terms a nonexistent thing existent. This is empty, deluded clinging.

Second is paratantra nature. All the various dharmas that arise out of the four conditions exist by the harmonious coming together of causes and conditions, and so there is existence. Third is parinispanna nature. The true nature of ll the dharmas is possessed of the three principles of perfection, attainment, and true reality. Of hese three natures, arikalpita is erroneous existence, paratantra is provisional existence, and parinispanna is true existence. Parikalpita is deluded clinging, and paratantra and parinispanna are the marvellous truth. These three natures are separate one from the other, and they are not confused with one another. Nevertheless the phenomenal dharmas of paratantra existence are not one with, nor different from, the true nature of parinispanna existence. Its characteristics are not apart from its nature, and its nature is not apart from its characteristics. 70

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As a gatha of the Sanju-ju (Trimsika-karika) says, when speaking of these three natures,

Because there is parikalpita (discrimination) about this and that, there is parikalpita thought about many and various types of things. Clinging, which is of parikalpita nature, does not exist at all. Discrimination, which is of paratantra nature, is generated by conditions. Parinispanna nature is always far apart in its nature from that (the parikalpita), and so because of this it is not different from, nor not different from, paratantra nature, as the nature of impermanence, etc. It is not seen without seeing this [paratantra nature].

In opposition to these three natures, this tradition elucidates three non-natures, which are none other than the opposites of the parikalpita, paratantra, and parinispanna natures. In this order these reveal the three non-natures of characteristics, of arising, and of the absolute truth. As the Sanju-ju {Trimsika-karika) says, Because there are these three natures, the three nonnatures are posited. The Buddha taught, in his hidden meaning, that all of the dharmas are without any natures. First, characteristics have no nature; next, there is no nature through the process of arising; and lastly, there is a nature because it is far apart from the above-mentioned clingings to self and to dharmas.

As these three natures are not apart from consciousness, so also the three non-natures are posited based upon the three natures (i.e., consciousness).

The Jô-yuishiki-ron says, "Know then that the three natures are also not apart from consciousness." It also says, "Because there are the three natures that we have spoken of previously, the three types of non-nature are established and explained after them." All the cultivation of practice in all the various stages is to develop insight meditation into cognizing-only. The awakening 71

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attained in Buddhahood is only awakening to cognizing-only. Thus all of the various practices arise out of cognizing-only and the myriad of qualities are perceived on the basis of cognizing-only. This tradition teaches the permutation of the eight consciousnesses and the forming thereby of the four wisdoms. These four wisdoms are first, the great, perfect, mirror-like wisdom (adarsajnana); second, the wisdom that sees that all things are the same in nature (samata-jnana); third, the wisdom of marvellous insight (pratyaveksana-jnana); and fourth, the wisdom that accomplishes the work that is to be done (krtyanusthana-jnana). When one enters the first bhumi, one brings about a change in the sixth and seventh consciousnesses and attains the wisdom of marvellous insight and the wisdom that all things are the same in nature. When one attains Buddhahood, one brings about a change in the fifth and the eighth consciousnesses and attains the great, perfect, mirror-like wisdom and the wisdom that accomplishes the work that is to be done. At this time the four wisdoms are perfected, and the marvellous fruit of the two permutations becomes clearly apparent.

There are four nirvanas in the truth to which one is awakened. First is the nirvana inherent in one's basically pure nature. Second is the nirvana with residue. Third is the nirvana without residue. Fourth is the nirvana in which there is no abode. The first of these four is also possessed by an ordinary person. The second and third are also attained by sravakas and by pratyekabuddhas. Only a Tathagata in the state of Buddhahood fully possesses all four of these. Altogether these four nirvanas are called the realm (dhatu) of purity. When the four wisdoms are added on to these, they go to make up the five dharmas.

The relationship between the five dharmas and the three bodies of the Buddha is discussed by two masters in the Joyuishiki-ron. In the opinion of he first master, the realm of purity and the great, perfect, mirror-like wisdom go to make up the Dharmakaya; the wisdom that sees that all things are the same in nature and the wisdom of marvellous insight constitute the 72

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Sambhogakaya; and the wisdom that accomplishes the work that is to be done constitutes the Nirmanakaya.

In the opinion of the second master, the realm of purity is itself the Body Pure in Nature; the tangible characteristics on the surface of the four wisdoms are the body experienced for the benefit of oneself; and the mode of existence manifested by the wisdom that sees that all things are the same in nature is the body experienced for the benefit of others. The mode of existence manifested by the wisdom that accomplishes the work that is to be done is the Nirmanakaya. The wisdom of marvellous insight is the wisdom of the preaching of the Dharma that cuts off all doubts.

The orthodox teaching of this tradition regards the understanding of the second master as an authoritative guide. Know then that the cultivation of he practice of he five grades is gradually plumbed to its utmost and that the two types of hindrances as well as their influences are totally cut off and extinguished.

During three long asamkhyeya kalpas all of the myriad virtuous deeds are perfected and embraced within one moment of thought; attainment of Buddhahood is indeed swift. The eight defiled consciousnesses are changed and the four wisdoms are obtained. The marvellous results of the two permutations are obtained, and the three bodies [of he Buddha] are perfected. They are quiescent and yet bright shining, bright shining and yet clear. Further, all of the five vehicles are included [within this teaching], and each of the three vehicles is carried to its ultimate. The One Vehicle teaching is an expedient teaching, and the three vehicle teaching is the truth.

Before the attainment of he wisdom of this true nature (basic nature), the truth is quiescent; within the wisdom that is gained later, all sentient beings are universally converted. In the presentation of this teaching, which relies on words, the three natures and the three non-natures are as a suspended mirror (clear for all to see). In the teaching that dispenses with 73