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

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Chapter V: The Sanron Tradition

The Essentials of he Eight Traditions

words, the four sentences and the one hundred negations put an end to all discursive thoughts.

In its evaluation of the internal nature and the external characteristics [of the dharmas], there is no tradition like this one. In the ultimate perfection of its principles, what teaching can match this one? The full moon of he three bodies, which is attained for oneself, and the light of the five vehicles, which work for the conversion of others, are ever bright and clear. Both selfattainment and the conversion of others are vast and profound. The teaching of he Highest Vehicles is perfect in its principles and in its truth.

The teachings of the Hosso tradition are in outline thus. 74

Chapter V

The Sanron Tradition

Question: Why is this tradition termed the Sanron (Three Treatise) tradition?

Answer: It is termed the Sanron tradition because three commentarial works constitute the literary authority upon which it relies.

Question: What are these three works?

Answer: First the Chu-ron (Mula-madhyamaka-karika) in four volumes; this was composed by the bodhisattva Nagarjuna. Second the Hyaku-ron (Sata-sastra) in two volumes; this was composed by the bodhisattva Aryadeva. Third the Juni-mon-ron (Dvadasamukha-sastra) in one volume; this was composed by the bodhisattva Nagarjuna. These are called the Three Treatises (Sanron). However if we add the Chi-ron (Daichido-ron, Mahaprajhaparamita-sastra) in one hundred volumes, then this makes Four Treatises (Shiron). This work was also composed by the bodhisattva Nagarjuna.

Of these four treatises, the [first] three treatises are treatises of a general nature, for they all expound the various teachings of both the Mahayana and the Hinayana. The Daichido-ron (Mahdprajhaparamita-sastra) serves as a commentary on only one specific text, for it specifically comments on the Daibon-hannya-kyd (Mahaprajhaparamita-sutra). If the Daichido-ron were to be fully translated [into Chinese], it would fill some one thousand volumes. The Tripitaka Master Kumarajiva reduced the text by some ninety percent, and taking only that which was essential, he translated the work in only one hundred volumes.

The Essentials of he Eight Traditions

As for the Three Treatises, the Chu-ron primarily demolishes the Hinayana, while at the same time demolishing the teachings of the non-Buddhists. In this way it presents the teachings of the Mahayana. The Hyaku-ron primarily demolishes the non-Buddhists, and only secondarily demolishes all other [Buddhist] groups. In this way it presents the teachings of the Mahayana. The Juni-mon-ron demolishes both the Hinayana and the non-Buddhists and truly presents the profound teachings of he Mahayana. What is elucidated in these Three Treatises is nothing other than the two truths.

Now it is the major purport of this tradition that the two teachings, that of demolishing error (haja) and that of presenting the truth (kensho), serve as its rule. Although there are Three Treatises, there are only these two primary paths to their teaching. On the one hand the demolishing of rror rescues sinking humanity, while on the other hand the presentation of the doctrine disseminates the Mahayana truth. These two teachings alone serve as a standard and as a model. These indeed make up this great tradition. Question: What errors are destroyed in the demolition of error? Answer: In sum, all clinging views are demolished. If we elucidate these in summary form, however, there are not more than four views.

First, this tradition demolishes the erroneous, non-Buddhist view of a substantial self (dtman); second, it demolishes the Abhidharma's clinging views of real, substantial existence; third, it destroys the one-sided views of emptiness of the Jojitsu tradition; and fourth, it destroys Mahayana views and opinions that there is anything to be grasped.

Both internal and external (Buddhist and non-Buddhist) opinions are demolished, and both the Mahayana and the Hinayana are totally crushed. What is demolished is only the idea that there is anything to be grasped. For this reason then there is nothing that is not demolished, and there is nothing that is not criticized. This is what is termed this tradition's teaching that demolishes error.

The Sanron Tradition

Question: What truth is presented in this tradition's presentation of the truth?

Answer: There is no separate presentation of he truth outside of the demolition of error. When the demolition of error has been thoroughly exhausted, then there is nothing that can be grasped. If there is nothing that can be grasped, speech and discursive thought have nothing in which they can lodge.

However it is only in opposition to the demolition of error that there is also a presentation of the truth. If this one source is not plumbed, then discriminative thoughts have not been extinguished. If even a small fraction of the truth has not been exhausted, then the ultimate truth has not been presented. If there is nothing in the source that has not been plumbed, then vain discussions are exhausted therein. If here is no truth that has not been exhausted, then the most profound way is understood.

If, however, we are to rely upon words in discussing this truth, then there is nothing that will not be elucidated. Question: If his is the case, what does it mean to say "present the truth"?

Answer: The ultimate truth is profound and ultimate, and words cannot touch it. If e say that it is existence, then we devolve into stupidity. If we say that it is nonexistence, then such is not wisdom. Subhuti was scolded and Sariputra was criticized [for holding such views]. It is neither existence nor nonexistence; it is not both existence and nonexistence together; and it is neither nonexistence nor not-nonexistence.

Words and speech are cut off, and thoughts and ideas are all extinguished. It is profound; there is nowhere wherein thoughts may lodge. It is broad and vast; all supports are sundered. We do not know how we may verbalize it, but, obliged to do so, we call it "presenting the truth."

Question: If the mind and speech are both cut off, and if both existence and nonexistence are abandoned, then this is the teaching of emptiness. What relationship does this have to the presentation of truth?

The Essentials of the Eight Traditions

Answer: Since both existence and nonexistence have been abandoned, how can one abide in emptiness? The nature of the way of the Buddhas is truly that there is nowhere wherein one can lodge [the mind and discriminative thought]. Since both existence and nonexistence have been sundered, there is nothing that can be grasped. The purport of presenting the truth is exhausted in this.

Question: Both existence and nonexistence have been abandoned. Now if this is the case, how can all of the various dharmas that arise through conditions be posited as existing? Answer: All of the various dharmas that arise through conditions are only provisionally existent. Being provisionally existent, they are nothing that can be grasped. It is on this basis that the two truths are posited, and the four middles are posited with reference to this. Because of conventional truth, the limits of existence are not touched; and the existence of all the dharmas is established. Because of absolute truth, provisional names are not destroyed, and yet the true aspect [of things] is explained. Thus emptiness, ust as it is, is existence; and existence, ust as it is, is emptiness. The meaning of he statement that "rupa (form) is identical to emptiness, and emptiness is identical to rupa" lies in this.

The two truths are merely the words of he teaching and do not concern the realm of truth. But because [the teaching] is couched in conditioned things, there are the two truths. Because truth is substantial, the two truths are submerged.

Existence is the existence of emptiness. Although we speak of existence, it is not existence. Emptiness is the emptiness of existence. Although we speak of mptiness, it is not emptiness. Because it does not equal existence, we speak of emptiness as being identical to existence. Because it does not equal emptiness, we speak of existence as being identical to emptiness.

That is why it is said that all the Dharmas preached by all the Buddhas always depend on these two truths.

The Sanron Tradition

What this tradition presents is nothing other than the true insight into the fact that there is nothing that can be grasped. Thus did a person of ancient times say, "The wind of the marvellous truth of the eight negations sweeps away the dust of deluded thoughts and vain discussions. The moon of rue insight that there is nothing to be grasped floats on the surface of the water of the one true Middle Way."

Because there is nothing to be grasped, all phenomena, though they are provisional, operate in various ways just as they are. All this may be known on the basis of the above.

Question: What does this tradition say about the resultant state of Buddhahood?

Answer: All sentient beings are basically and originally Buddhas. All sentient beings in the six realms of rebirth are basically quiescent and extinguished. There is no delusion, and there is also no enlightenment. How can one then speak of attaining or not attaining Buddhahood? Thus this tradition teaches that both delusion and enlightenment are basically nonexistent, that both are clear and transparent, quiescent and extinguished. However, within the teaching of provisional names, delusion and enlightenment, and the attainment and nonattainment of Buddhahood, are discussed. Based on this teaching, then, there is both slow and speedy attainment of Buddhahood, depending on whether the human capacities in question are sharp or dull. The attainment of Buddhahood in one moment of thought is the short [attainment of Buddhahood], and the attainment of Buddhahood that takes three asamkhyeya kalpas is the long [period of attainment].

However, this one moment of thought does not obstruct the three asamkhyeya kalpas, and the three asamkhyeya kalpas do not hinder [attainment] in one moment of thought. One moment of thought is identical to the period of hree asamkhyeya kalpas, and the three asamkhyeya kalpas are identical to the one moment of thought. This is likened to one night's sleep wherein one dreams of 79

The Essentials of he Eight Traditions

one hundred years' events, and the events of some one hundred years devolve into this one night.

Because three asamkhyeya kalpas are traversed, a myriad practices are accumulated. When they exist in one moment of thought, the attainment of Buddhahood is swift. Question: How many stages are there in the accumulation [of various practices] during the three asamkhyeya kalpas? Answer: During the three asamkhyeya kalpas the bodhisattva traverses some fifty-one stages. Only then does he arrive at Buddhahood. Thus this tradition posits some fifty-two stages [leading to and including Buddhahood].

The teaching of this tradition is that the nature of enlightenment is basically existence. But because there is delusion, there is the round of samsara. When one turns his back on delusion, he returns to his source. When one merely sweeps away the accumulated dust of the defilements, one's basically enlightened nature will reveal itself just as it always has been. This is termed the Initially Enlightened Buddha.

Know then that this enlightenment is posited only in opposition to delusion, and that it is by opposition to enlightenment that there is delusion. When enlightenment is generated then there is no delusion; and when there is no delusion, how can there be enlightenment? There is neither delusion nor enlightenment. Both delusion and enlightenment are originally nonexistent, and both are basically and essentially quiescent and extinguished. Delusion and enlightenment, defilement and purity, are temporarily established, provisional names. True insight into the nonexistence of anything to be grasped is what marvellously plumbs the path of the ultimate.

Question: What are the eight negations?

Answer: They are no arising, no extinction, no annihilation, no eternity, no similarity, no differentiation, no going [no past], and no coming [no future]. These eight negations are taught in order to abandon the eight delusions. This is the truth revealed by this tradition.

The Sanron Tradition

This tradition has four types of analysis in its elucidation of all the dharmas. First is the analysis based on a thing's name; second is the analysis based on the causes and conditions that generate a thing; third is the analysis based on meditational practice; and fourth is the unstructured analysis. All of the various teachings may be analyzed on the basis of these.

This tradition also sets up four levels of the two truths. First, existence is conventional truth, and emptiness is the absolute truth. Second, both existence and emptiness constitute conventional truth, and neither emptiness nor existence is the absolute truth. Third, emptiness, existence, and neither emptiness nor existence constitute conventional truth; and neither nonexistence nor non-emptiness is the absolute truth. Fourth, all of the former constitutes conventional truth, and neither not nonexistence nor not non-emptiness is the absolute truth.

This does nothing other than demolish [the philosophical positions of] the non-Buddhists, of the Abhidharma, and of the Mahayana, which still holds that there is something to be grasped. Question: How many teachings does this tradition posit to include all of the various teachings?

Answer: It posits two pitakas and three turnings of he Dharmawheel in order to embrace all of he teachings taught in the lifetime of the Tathagata.

The two pitakas are first, the sravaka pitaka, which is the Hinayana teachings; second, the bodhisattva pitaka, which is the Mahayana teachings. All the teachings of both the Mahayana and the Hinayana are totally included within this. This is based on the Daichido-ron.

The three turnings of the Dharma-wheel are the following: First is the fundamental Dharma-wheel. This is the Kegon (Avatamsaka) teachings. Second is the secondary Dharma-wheel. This is all of the teachings from the time of the Agamas up to, but not including, the Lotus Sutra. Third is the Dharma-wheel that includes the secondary and reverts to the fundamental teaching. This is the Lotus Sutra. All of the various teachings given by the 81

The Essentials of the Eight Traditions

Tathagata during his one lifetime of reaching are totally included within this. This is based on the Lotus Sutra. Both the Mahayana and the Hinayana are one and the same in their presentation of the truth, but they differ in accord with various types of human capacities.

The various Mahayana scriptures are one in their presentation of the truth, but they differ with respect to various conditions. But in the evaluation of the various Mahayana scriptures, each [scripture] sets up some three aspects—equality, superiority, and inferiority—and it is by this that all of the various teachings are judged. In this way then there are not any one-sided opinions.

Question: Who is regarded as the chief patriarch of this tradition?

Answer: This tradition is especially clear in the lineage of its patriarchs, in its transmission in the three countries, and in its succession from master to master. Initially the great sage, the bodhisattva Manjusri, is regarded as the primary master. Next, the bodhisattva Asvaghosa is regarded as the second master. Next, the bodhisattva Nagarjuna marvellously disseminated this tradition.

Nagarjuna transmitted this teaching to the bodhisattva Nagabodhi and to the bodhisattva Aryadeva. These two great masters worked shoulder to shoulder in carrying out the task of teaching. Nagabodhi transmitted the teachings to the bodhisattva Bhavaviveka. Bhavaviveka transmitted the teachings to the master Jnanaprabha, and Jnanaprabha transmitted the teachings to the bodhisattva Simhaprabha.

The knowledge and understanding of he bodhisattva Aryadeva was deep and profound, and his eloquence transcended the ordinary. In large measure he demolished the non-Buddhists and greatly disseminated the teachings of he Buddha. This master transmitted the teachings to the bodhisattva Rahula (Rahulabhadra), and Rahulabhadra transmitted it to Prince Suryasoma. And Suryasoma transmitted it to the Tripitaka Master Kumarajrva. 82

The Sanron Tradition

The Tripitaka Master Kumarajlva arrived in China during the era of he Yao-ch'in Dynasty. Here he translated a large number of scriptures and commentaries, and he exclusively transmitted this tradition. All of the Four Treatises were translated by the Master Kumarajiva. The beauty of their translation has received praise from ancient times to the present. Kumarajlva was esteemed in all three countries—India, Kucha, China—for his talent and profound wisdom, and he was surrounded by disciples and students as the myriad stars surround the full moon. Members of the nobility revered and honored him; in this they resembled the various rivers that merge into a great sea.

His disciples Tao-sheng, Seng-chao, Tao-jung, and Seng-jui worked shoulder to shoulder and transmitted these teachings, and his disciples T'an-ying, Hui-kuan, Tao-heng, and T'an-ch'i were praised for their unity of will.

The Master T'an-ch'i succeeded his teacher and widely disseminated these teachings, eventually transmitting them to the Master Tao-lang. Tao-lang transmitted them to the Master Sengch'iian, and Seng-ch'iian transmitted them to the Master Fa-lang. Fa-lang transmitted them to Chi-tsang, the Great Chia-hsiang Master (the Master of the Chia-hsiang-ssu Monastery). The Great Chia-hsiang Master Chi-tsang was originally a native of a barbarian country. In his youth he accompanied his father to China, and it was here that he studied the San-lun (Sanron) teachings under the guidance of the great master Fa-lang. Chi-tsang is truly the model and leader of these teachings, and he far surpassed those of oth past and present ages. Imposing in his awesome qualities, he manifested majesty as does the elephant, the king of beasts. In wisdom and eloquence he was so illustrious as to steal away the brightness of the sun and moon. His literary compositions were many and profuse, and he brought forth many volumes of exts. The three treatises and the Lotus Sutra were his major concern, but he thoroughly plumbed the profundities of oth the Mahayana and the Hinayana. The greatly flourishing state of the San-lun is exclusively due to this master. Thus among all of he various masters of his tradition he is especially designated as the 83

Chapter VI: The Tendai Tradition

The Essentials of he Eight Traditions

great master. In his understanding and his explanations he exhausted the truth. There was no one like him. Eventually he transmitted the San-lun teachings to the sôjô rank monk Huikuan of Kôguryô. Hui-kuan came to Japan and widely disseminated this tradition. Hui-kuan transmitted this teaching to the sôjô rank monk Fu-liang. Fu-liang transmitted the teachings to the sôjô rank monk Chih-tsang. Chih-tsang transmitted them to the Vinaya Master Doji and to the Dharma Master Raiko.

Doji transmitted the teachings to the Venerable Zengi. Zengi transmitted them to the sôjô rank monk Gonso, and Gonsô transmitted the teachings to the Venerable Ancho.

Thus there has been a transmission from master to master up to the present time without any interruption. Eminent masters arose, and one after another they widely disseminated these great truths. It is clear that the transmission of this tradition has not died out in any one of the three countries. Thus did the Tripitaka Master I-ching say, "In India there are two [Mahayana] traditions, the Yogâcàra and the Madhyamaka." Its teachings and its truths are very deep, what tradition can come up to this one? The monk Dosen of Mt. Fuki has said, "The waters of all four rivers flow equally out of Lake Anavatapta. The seven traditions have split off one from the other, but they all in turn come from the Sanron." Know then that all the various Buddhist traditions are subsidiaries of the Sanron, and that the Sanron is the basis of all of the traditions. How can there be a tradition that does not enter into the mind of Nâgârjuna? For all traditions esteem him as their great master.

Chapter VI

The Tendai Tradition

Question: Why is this called the Tendai (T'ien-t'ai) tradition? Answer: This tradition arose from that mountain, so it takes its name from the mountain (T'ien-t'ai shan).

Question: What teachings form the basis of this tradition? Answer: The Lotus Sutra constitutes its fundamental scriptural authority, and this text is used in evaluating all of the teachings proclaimed during the lifetime of the Tathagata. However in the outline of its doctrinal classification, all of the various teachings are utilized. As the Dharma Master Ching-hsi Chan-j n says in his Girei (.I-li), "As for the teachings of this tradition, and the teachings that it utilizes, the Lotus Sutra is the bones (the underpinnings) of this tradition, the Daichido-ron serves as its guide, the Dai-kyo (the Daihatsu nehan-gyo) serves as the support for its teachings, and the Daibon-hannya-kyo serves as its teaching on meditation.

"All the various scriptures are quoted in order to increase one's faith, and all of the various commentaries are quoted in order to aid one's attainment. Meditational insight is the warp and all dharmas are the woof, and all the various texts are woven together here as in no other tradition within Buddhism." Question: Whom does this tradition regard as its patriarchs? Answer: The chief master of this tradition is Chih-che (Chih-i), the great master of Mt. T'ien-t'ai. Nevertheless, the Dhyana Master Hui-wen, on the basis of the Daichido-ron, posited the three insights into the one mind. He transmitted his teachings to the Dhyana Master Hui-ssu of Mt. Nan-yiieh.

The Essentials of he Eight Traditions

The Dhyana Master Hui-ssu had heard the Lotus Sutra when it was preached on Mt. Grdhrakuta, and at this time he remembered it. When he cultivated the Lotus Samadhi he attained the rank of the purification of the six sense organs. He marvellously understood the phrase in the Daichido-ron, "The three wisdoms are attained in one mind" and the gathd of the three truths from the Chu-ron. He most profoundly generated both samadhi and prajha, he perfected his samadhis, and he attained perfection and illumination in both insight and understanding. He eventually transmitted this teaching to Chih-che, the great master of Mt. T'ien-t'ai.

The great master Chih-che was also on Mt. Grdhrakuta in the past, and he too heard the [preaching of the] Lotus Sutra. When he met the great master of t. Nan-yueh, Hui-ssu, he marvellously remembered this event. Cultivating the Lotus Samadhi, Chih-che attained the types of practice [of spiritual attainment, the stage of identity through the cultivation of insight meditation], Chih-che established this one sectarian tradition. In his person he fully possessed the ten qualities.

Hui-wen and the master of t. Nan-yueh, Hui-ssu, had merely raised up the outlines of this teaching, but when the succession reached the great master of Mt. T'ien-t'ai, it was he who most grandly set up the teachings of the various times, and it was he who fully evaluated all the teachings in the lifetime of the Tathagata. The flourishing state of this tradition is solely due to this patriarch.

Next there was the great master Chang-an (Kuan-ting), who succeeded the great master of Mt. T'ien-t'ai and widely disseminated this tradition. Chih-che had merely spoken in an unsystematic manner, and it was Chang-an who collected all the works of Chih-che together and formed from them the writings of this one tradition, creating the outline of this tradition's teachings. Next there was the great master Chih-wei who received the teachings from the great master Chang-an and widely transmitted this tradition. Chih-wei handed down these teachings to the great 86

The Tendai Tradition

master Hui-wei, and Hui-wei handed down these teachings to the great master Hsiian-lang. Hsiian-lang handed down these teachings to the great master Miao-le (Chan-jan).

The great master Miao-le wrote commentaries upon the writings of he master Chih-che. In addition, he composed many essays and writings. Miao-le composed, in this order, the Bugyo (Fu-hsing), the Shakusen (Shih-ch'ien), and the Sho-ki (Su-chi) on the Shikan (Chih-kuan), the Gengi (Hsiian-i), and the Mongu (Wen-chii) of Chih-che, respectively. None of the writings of any other tradition can match those of this master. There are no writings of the patriarch (Chih-che) upon which Chan-jan did not comment. For this reason his writings have been especially relied upon from past times up to the present, and in all places they are revered as authoritative. He most marvellously grasped the purport of Chih-che's teachings, for only the writings of Chan-jan truly tally with the teachings of this great tradition.

The Dharma Master I-t'ung, the Dharma Master Chih-li, the Dharma Master Ching-ch'ueh, and others were all successors to Chan-jan. The great master Miao-le handed down the teaching to the upadhyaya Tao-sui. He was the spiritual center of he teachings. The masters Hsing-man and Tao-lo, as well as Chih-yun and others, all received the teaching from Chan-jan. They joined their shoulders together and taught others, and they were all like dragons and elephants, the kings of beasts.

Now then, the great master Dengyo (Saicho) of Japan went to the China of he great T'ang Dynasty, where he met the upadhyaya Tao-sui. This tradition was fully transmitted to him as water is poured into a vessel with not a drop being spilled. When the transmission was completely finished, Saicho returned to Japan and widely disseminated these teachings on Mt. Hiei. Saicho was succeeded by the upadhyaya Gishin, the great master Jikaku (Ennin), and the great master Chisho (Enchin). In this way patriarchs, worthies of former ages, succeeded one after the other, transmitting the teachings in a continuous stream, without interruption, up to the present time. 87

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Throughout the land of Japan there was not one place where these teachings were not disseminated. In all of the various provinces and districts these teachings were handed down and widely studied.

Although we are now in the Latter Days, there is none that surpasses this tradition in the allegiance of mankind. How noble it is! How great it is!

Question: How many chronological periods of the teaching does this tradition set up in its evaluation of all the teachings in the lifetime of the Tathagata? Also, what teachings does it elucidate?

Answer: The major purport of this tradition is twofold: the teaching itself and the practice of nsight meditation. With respect to the teaching, the understanding of its principles nurtures the spirit, because the path of the Buddha is perfectly revealed therein. As for the practice of nsight meditation, when one advances in the practice of this insight meditation, a state of awakened enlightenment is marvellously generated.

The teachings are the four teachings, the five tastes, the One Vehicle, and the ten aspects of the Absolute, etc. Insight meditation is [insight into] the twelve links of dependent origination, the two truths, the four types of samadhi, the three delusions, etc.

In its evaluation of all of the teachings in the lifetime of the Tathagata, there are four teachings and five chronological periods [during which these four teachings were given]. The four teachings are of two types. First there are the four teachings of the conversion dharmas (four teachings of doctrinal content). These are the major outlines that explain the teachings. Second there are the four teachings about methods of teaching. These are the major outlines for the evaluation of the teachings. These two types of our teachings together make up the eight teachings.

Question: What are the four teachings of the conversion dharmas?

The Tendai Tradition

Answer: First, there are the Tripitaka teachings. All of the Hinayana teachings are included within this teaching. Second, there are the common teachings. All of the teachings of the various Mahayana scriptures that are directed to beings of the three vehicles (sravakas, pratyekabuddhas, and bodhisattvas) are included within the scope of this teaching. Third, there are the separate teachings. All of the teachings of the various Mahayana scriptures that have nothing in common with the Hinayana (i.e., with the sravakas and pratyekabuddhas), but that are exclusively for bodhisattvas, are included within this teaching.

Fourth, there are the perfect teachings. All of the teachings of the various Mahayana scriptures that teach the unhindered teachings of erfect interpenetration and mutual identity of he tangible characteristics of objects are included within this teaching. [Tripitaka Teachings]

First there are the Tripitaka teachings. Within the Hinayana teachings the various sectarian groups have divided into many streams. However only four of hese groups are essential. The first is the Hinayana teaching of xistence. This is the Abhidharma. The second is the Hinayana teaching of emptiness. This is the Jojitsuron. The third is the Hinayana teaching of both existence and emptiness. This is the Konroku-ron. The fourth is the Hinayana teaching of either existence nor emptiness. This is the Kasen-kyo. The Konroku-ron and the Kasen-kyo have not yet been transmitted to China.

Explaining these teachings (the Tripitaka teachings) from the point of iew of he Abhidharma's teaching of xistence, this teaching teaches the tangible characteristics (the reality) of the cultivation of the practice and the attainment of the fruit of the three vehicles.

First, the vehicle of the sravakas has seven stages of the wise and seven stages of the holy. The seven stages of the wise are first, the five types of settled minds; second, concentration on one specific characteristic; third, general concentration on all 89

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characteristics. These three are the stages of he external common person, stages leading to liberation.

Fourth is the Dharma of armth. Fifth is the supreme Dharma. Sixth is the Dharma of patience. Seventh is the highest worldly Dharma. These four are the stages of he internal common person, stages leading to true understanding.

The seven stages of the holy are first, practice based on faith; second, practice based on the Dharma; third, understanding based on faith (adhimoksa); fourth, attainment of insight; fifth, bodily attainment of wakening; sixth, occasional liberation; and seventh, non-occasional (perpetual) liberation.

The first two of these seven are the path of seeing (darsanamarga). When one has dull capacities, this is called practice based on faith; when one has sharp capacities, this is called practice based on the Dharma. When a person with dull capacities enters the path of ultivation {bhavana-marga), he is termed one who has understanding based on faith; when a person with sharp capacities enters the path of cultivation, he is termed one who has attained insight.

These two persons—the one who has understanding based on faith and the one who has attained insight—attain the absorption of extinction (nirodha-samapatti). They are also called ones who have the bodily attainment of awakening.

When a person with dull capacities attains the fruit of arhatship, he is termed one who has attained occasional liberation. When a person with sharp capacities attains the fruit of rhatship, he is termed one who has attained non-occasional liberation. Although this teaching has these seven stages of the holy, this is only the attainment of he four types of ruits of rhatship. At its swiftest, this attainment of awakening takes some three lifetimes, and at its slowest, some sixty kalpas.

The vehicle of the pratyekabuddhas is twofold. First is the pratyekabuddha who cultivates his religious practices with a group, and second is the pratyekabuddha who is likened to a unicorn's horn (totally alone). He who cultivates his religious practice with a group does so by arising in a period when the various 90

The Tendai Tradition

sectarian groups are numerous. The pratyekabuddha who is likened to a unicom's horn is totally alone, for he does not know a Buddha's appearance in the world. At its swiftest, the attainment of this fruit takes some four lifetimes, and at its slowest, one hundred kalpas.

The bodhisattva traverses some three asamkhyeya kalpas. He also traverses some one hundred kalpas, and only then does he attain Buddhahood under a Bodhi Tree.

All of these beings of the three vehicles cut off the delusions both of views and of intellectualization. But what these beings of the three vehicles meditate on differs for each of them. The sravakas meditate on the four noble truths. Thepratyekabuddhas meditate on the twelve links of dependent origination. And the bodhisattvas cultivate the sixparamitas. When these beings of the three vehicles attain their fruits, all of hem enter into nirvana without residue (anupadisesa-nirvana), wherein their bodies are reduced to ashes and their intellects are extinguished. This teaching elucidates the dharmas of birth and death, the four noble truths, the twelve links of dependent origination, the six paramitas, the two truths, etc. This is a phenomenal teaching within the three dhatus.

[Common Teachings]

Second are the common teachings. There are some four teachings within these. Much of this teaching elucidates the teachings of emptiness.

This teaching elucidates ten bhumis held in common by all the beings in the three vehicles. These ten bhumis are first, the bhumi of dry wisdom, which is the stage of the external common person; second, the bhumi of inner wisdom, which is the stage of the internal common person; third, the bhumi of the eight types of persons; fourth, the bhumi of insight, which cuts off the delusions of views within the three dhatus and is the first fruit [of a srota-apanna\; fifth, the shallow bhumi, which is the fruit of a sakrdagamin; sixth, the bhumi separated from desires, which is the fruit of an anagamin; and seventh, the bhumi wherein one has 91

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accomplished that which one should have accomplished, which is the fruit of arhatship.

The sravakas, from the beginning of heir cultivation, arrive at this stage and enter into nirvana without residue, wherein their bodies are reduced to ashes and their intellects are extinguished. Eighth is the bhumi of he pratyekabuddha. Here the influences [of the defilements] (vasanas) are cast aside and one enters into the insight meditation of emptiness. The pratyekabuddha attains this stage and, being awakened to this fruit, enters into nirvana. Ninth is the bhumi of he bodhisattva. This is the stage wherein one [definitively] departs from provisional existence. When the bodhisattva attains this stage he goes beyond kalpas as numerous as particles of dust. He departs from provisional existence and yet benefits all sentient beings. Both the path and its insight are outflowing in him.

Tenth is the bhumi of the Buddha. In his last body, the bodhisattva cuts off all remaining influences [of the defilements], and, with the garments of the gods to make up his seat, he attains Buddhahood under a seven-jewelled tree and eventually enters into nirvana.

This teaching elucidates the dharmas of the unarisen four noble truths, the twelve links of dependent origination, the two truths, etc. This is a teaching of principle within the three dhatus. [Separate Teachings]

Third are the separate teachings. There are also some four teachings within these. Much of this teaching employs the teaching of both existence and emptiness. This teaching elucidates some fiftytwo stages. First there are the ten stages of faith. This is the stage of the external common person. From the provisional one enters into emptiness.

Second are the ten stages of abode. This is the stage in which one cultivates his tendencies. In the first stage of abode one cuts off he delusions of iews in the three dhatus. In the next six stages of abode one cuts off the delusions of cultivation of the three 92

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dhatus. And in the last three stages of abode one eliminates the influences of the above delusions as well as minute delusions. In this stage one perfects emptiness insight and in addition cultivates the provisional and the middle.

Third are the ten stages of practice. This is the stage in which one cultivates one's nature. One primarily cultivates insight into the provisional and secondarily cultivates insight into the middle. Thereby one destroys minute delusions.

Fourth are the ten stages of ransfer of erit. This is the stage of cultivation of the path. One cultivates insight meditation into the Middle Way and puts down ignorance. The ten stages of abode, the ten stages of practice, and the ten stages of transfer of merit are stages of the internal common person.

Fifth are the ten bhumis. This is the stage of cultivation of holiness.

Sixth is the Stage Almost Equal to Enlightenment. In both of these two stages one destroys ignorance and is partially awakened to the Middle Way. These are called the stages of partial holiness. Seventh is the Stage of arvellous Enlightenment. This is the stage of xtreme holiness. One destroys ignorance and is awakened to the fruit of Buddhahood. In this stage some seven jewels constitute one's seat, and in this manner one attains Buddhahood. This teaching elucidates countless four noble truths, twelve links of dependent origination, etc. This is a provisional teaching that seeks liberation outside of he three dhatus. In its elucidation of the hindrances, this tradition posits some three delusions in all. First there are the delusions of views and of intellectualization. Second there are the delusions that are minute delusions. Third there is the delusion of ignorance.

The delusions of iews and of ntellectualization are delusions within the three dhatus. Thus they are cut off y beings within the three vehicle teachings of the Tripitaka teachings and of the common teachings. Minute delusions and the delusion of ignorance are delusions outside of the three dhatus. Thus they are cut off by beings within the separate teachings and the perfect teachings.

The Essentials of he Eight Traditions

Each one of the fifty-two stages puts down and cuts off these three delusions. Such is also the case for the stages of the six identities within the perfect teachings.

[Perfect Teachings]

Fourth there are the perfect teachings. There are also some four teachings within these. Much of this teaching is with reference to the teaching of neither existence nor emptiness. This teaching posits the stages of the six identities. First is the stage of dentity in principle. In any one moment of thought of all sentient beings there is the truth of the Tathagatagarbha. This mind then fully possesses the marvellous principles of the three truths and is inconceivable. This is termed identity in principle.

Second is the stage of identity in name. One hears of the above-mentioned one, true bodhi, and one penetrates it and understands it with respect to its name. One knows that all of the various dharmas are the Buddha-dharma. This is called identity in name.

Third is the stage of dentity through the cultivation of nsight meditation. This is the five types of ractice. The ten thoughts are fully possessed, and there is insight meditation into the attainmentvehicle of the ten Dharmas. One recites scriptures. In addition to this one preaches the Dharma. One cultivates the sixparamitas as a subsidiary practice, and then one cultivates the six paramitas as a primary practice. Because these [five] practices are cultivated, this is termed the five types of practice. This is the stage of the external common person.

Fourth is the stage of identity in appearance. This is the stage of purification of the six sense organs, the ten stages of faith, likened to an iron cakra (wheel). In the first stage of aith one cuts off the delusions of views within the three dhatus. In the next six stages of aith one cuts off he delusion of ntellectualization within the three dhatus. In the last three stages, one cuts off any remaining influences [of the defilements] and the minute defilements outside of he three dhatus. One puts down [but definitely does not 94

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cut off] the delusion of ignorance. This is the stage of the internal common person.

Fifth is the stage of partial identity with the truth. These are the ten stages of abode, the ten stages of practice, the ten stages of transfer of merit, the ten bhumis, and the Stage Almost Equal to Enlightenment. In each one of these forty-one stages one cuts off one grade of gnorance, and in each one of hese stages one part of the truth of the Middle Way is revealed. Also [at the end of these stages] one attains Buddhahood complete with the eight characteristics and saves all beings. One manifests himself universally [in many different forms] and so benefits persons with various capacities and faculties. This is termed the stage of partial holiness.

Sixth is the stage of ultimate identity. From the Stage Almost Equal to Enlightenment, one undergoes just one change and enters into the Stage of Marvellous Enlightenment. The fruit of Buddhahood is perfect, and both the cutting off [of he defilements] and the awakening [to enlightenment] are carried to their ultimate limits. This teaching elucidates the uncreated four noble truths, the twelve links of dependent origination, etc.

Question: Of the three bodies (modes of manifestation) of the Buddha, what are the fruits of Buddhahood as discussed in these four teachings?

Answer: The Tripitaka teachings and the common teachings are of the Nirmanakaya. Of them, the Tripitaka teachings are of an inferior Nirmanakaya, and the common teachings are of a superior Nirmanakaya.

The separate teachings are of a body experienced for the benefit of others (an aspect of the Sambhogakaya). The perfect teaching is of a body experienced for the benefit of oneself. In this body both the principle (the truth) and its wisdom are fused together, unobstructed in their interpenetration. This is the Tathagata with three bodies.

Question: In what lands do the Buddhas of these four teachings dwell?

The Essentials of he Eight Traditions

Answer: This tradition posits some four types of Buddha lands. First is the land where [saints and non-saints] dwell together. Here ordinary persons and saints live, mixed together. The inferior Nirmanakaya Buddha as taught in the Tripitaka teachings dwells in the midst of this land. This land is twofold: first, there is the defiled land where [saints and non-saints] dwell together, as in the case of [this] Saha world, etc.; second, there is the Buddha land where [saints and non-saints] dwell together, as in the case of Sukhavatl, etc.

Second is the expedient land, where one still possesses delusions. This lies outside of the three dhatus. Only those persons of the three vehicles who have separated from bodies in the three dhatus dwell in this Buddha land. The superior Nirmanakaya Buddha dwells in this land, as is taught in the common teachings Third is the land of true recompense. Bodhisattvas who have cut off the delusions of gnorance and who have revealed the truth of he Middle Way—bodhisattvas of he ten bhumis of he separate teachings and of he ten stages of abode of he perfect teachings, or higher—dwell in this land. If we speak with reference to the Buddha as its teacher, then this is the Buddha whose body is experienced for the benefit of others, as elucidated in the separate teachings.

Fourth is the land of stillness and light. Only the true body of the Buddha dwells in this land. This land is beyond our human capacities and faculties [to comprehend], for it is the Buddha realm of the Buddhas. This is the dwelling place of the Dharmakaya, which possesses the paramitas of the four qualities, which are all-permeating, quiescent, and all-illuminating, the mystical union of principle and its wisdom.

The Buddhas of he four teachings dwell, in this order, in these four lands. It is by means of these four teachings that the various teachings, both Mahayana and Hinayana, that were taught in the lifetime of the Tathagata are evaluated. There is not one of them that is not totally plumbed.

The four teachings of the converting dharmas are, in outline, like this.

The Tendai Tradition

Next there are the four teachings of the methods of conversion. First there is the sudden teaching, as in the case of he Kegon-gyo. Second there is the gradual teaching, as in the case of the chronological periods of he Agon (Agamas), the Hodo (Vaipulya), and the Hannya (Prajndpdramita) texts.

Third there is the indeterminate teaching. In this case the hearers' individual capacity and their understanding differ one from the other. Although they listen to one and the same sermon, they hear it differently. Although they may hear the Hinayana, they understand it to be Mahayana. However, they know one another's [presence, capabilities, and Sutras that they have heard]; so these are the indeterminate teaching.

Fourth there are the secret teachings. On one occasion of reaching, the Tathagata preaches differently in accord with individual capacities. Sometimes when preaching a Hinayana sermon, he may speak of he one, True Dharma. Sometimes when preaching a Mahayana sermon, he may yet speak of other Dharmas. Nevertheless his hearers do not know of one another's [presence, capabilities, or understanding]; so these are called the secret teachings. All these are called the four teachings of the methods of conversion.

Know then that the teachings of these methods of conversion do not differ from the teachings of the converting dharmas, and that the methods of he teachings of he converting dharmas do not go beyond these methods of conversion. Thus this tradition posits the eight teachings to serve as an evaluation and as an understanding. These then are the items of this broad outline of the teachings.

The five chronological periods are those of the Kegon-gyo, the Agon-gyo, the Hodo-kyo, the Hannya-kyd, and the Lotus Sutra and the Nehan-gyo. The sequence of he presentation of he methods of conversion, and of the one lifetime teaching of the Tathagata, do not go beyond these five. They are also termed the five tastes. This tradition teaches some one thousand aspects of husness (the Absolute) in one hundred realms, and three thousand aspects of 97

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The Essentials of the Eight Traditions

existence. These are all perfectly and rapidly contained within one moment of thought, but neither temporally nor spatially so. This tradition has a sevenfold teaching of the two truths. The four types of samadhi constitute its method of religious cultivation.

The three insights are fully and perfectly contained within one moment of thought, which has free mastery of the mutual identity of all tangible characteristics, unobstructed and perfectly interpenetrating. One sees the Buddha as identical to ordinary persons, and ordinary persons are revealed as identical to the Buddha. If the three thousand [aspects of existence] are only in the realm of truth, they will likewise be called ignorance. If the fruit of these three thousand is realized, then they are likewise termed eternal and blissful. Now the marvellous purport of the Lotus Sutra truly lies in this.

Among the various teachings, this teaching is the most outstanding. Among the various traditions, this is the deepest and most profound. The most exceedingly perfect, it transcends the eight [types of teachings]. Its purport is profound and majestic. Its speedy attainment of the great fruit (Buddhahood) is also marvellous!

Chapter VII

The Kegon Tradition

Question: Why is this tradition termed the Kegon tradition? Answer: It is so called because the Kegon-gyo (Avatamsakasutra) constitutes its authoritative text. Question: How many different types of scriptures are there in the Kegon-gyo corpus?

Answer: Speaking in detail, we would say that there are some ten different types [of scripture]. However, speaking of the most essential scriptures, we would say that there are only three texts. First is the most expanded form of the Kegon scripture. This work is made up of gathas equal in number to the number of dust particles found in ten times three thousand great thousand universes, and of chapters equal in number to the number of dust particles found in all four world systems. Second is the Kegon scripture of medium length. This work is made up of our hundred ninety-eight thousand gat as and is in one thousand two hundred chapters. These two texts are kept in the palace of the nagas and have not been transmitted to Jambudvipa. Third is the shortest form of the Kegon scripture. This work is made up of one hundred thousand gat as and is in thirty-eight chapters. It has been transmitted to Jambudvipa and has been widely propagated throughout all of India. These are termed the three texts of he Kegon scripture. The shortest form of the Kegon scripture, in one hundred thousand gathas, has been transmitted to China and translated some three times. In the Eastern Chin Dynasty (A.D. 317-419), the Tripitaka Master Buddhabhadra translated this work in sixty volumes. The Sanskrit text that he had was thirty-six thousand gathas in length. Next, in the great T'ang Dynasty the Tripitaka 99

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Master Siksananda translated this work in some eighty volumes. The Sanskrit text that he had was forty-five thousand gathas in length. Lastly, in the great T'ang Dynasty the Tripitaka Master Prajna translated this work during the Chen-yiian period (785-805), and this is in forty volumes. However it is merely a translation of one of the chapters, that on "Entering into the Dharma Dhatu" (Ganda-vyiiha).

Question: Whom does this tradition regard as its great master? Answer: The great teacher Hsiang-hsiang (Fa-tsang) is regarded as its great master. However, speaking in greater detail, this tradition sets up seven masters.

The first is the bodhisattva Asvaghosa. The second is the bodhisattva Nagarjuna. The third is the first Chinese master, the Meditation Master Tu-shun. He was a manifestation of the bodhisattva Manjusri. Tu-shun resided on Mt. Chung-nan, and there he composed the Kegon hokkai kan (Hua-yen fa-chieh kuan), the Gokyd shikan (Wu-chiao chih-kuan), the Jugen-sho (Shih-hsiian chang), etc. He widely propagated this tradition and was awarded the posthumous title of i-hsin tsun-che ("The Venerable One, the Mind of the Emperor").

The fourth master is the Meditation Master Chih-yen. He received the teachings from the Master Tu-shun, and he too widely propagated this tradition. He composed many literary works, and he resided in the Yun-hua-ssu Monastery. He was awarded the posthumous title of Yun-hua tsun-che ("The Venerable One of the Yun-hua-ssu Monastery").

The fifth master, the Hsiang-hsiang great teacher (Fa-tsang) received the teachings from the Meditation Master Chih-yen and widely diffused the Kegon. The whole court looked upon him as a National Teacher, and all within the four seas esteemed him as precious. When he lectured on the scripture heavenly flowers fell down as rain, and when he elucidated its principles five colored rays of light would shine out of his mouth. The usurping Empress Wu of great T'ang Dynasty awarded him the posthumous title Hsien-shou P'u-sa ("Bodhisattva Chief of the Wise Ones"). 100

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Fa-tsang composed an exceedingly large number of explanatory commentaries on scriptures and on commentaries; he composed the basic commentary on the major scripture, separate essays on other scriptures, and "records of principles" on various commentaries. There was nothing that he omitted in his explanation of all the principles of this tradition; he narrated in full all its principles. All in all, the greatly flourishing state of the Kegon tradition is exclusively due to this master.

The sixth master, the Ch'ing-liang great teacher (Ch'eng-kuan) received the teachings from Fa-tsang, and he widely propagated the Kegon teachings. His wisdom and understanding were deep and vast and encompassed all of the traditions of Buddhism. However, this perfect tradition (the Kegon) was his major concern. He composed the Engi-sho (Yen-i-ch'ao) on [Fa-tsang's] major commentary, as well as various other essays and subcommentaries. Their number was very great, and the whole court took refuge in this tradition. He was regarded as a National Teacher. He was firm in his ten vows, and he was never lax his whole life long. He resided on Mt. Ch'ing-liang and was awarded the posthumous title Hua-yen P'u-sa ("The Bodhisattva of the Avatamsaka").

The seventh master, the Meditation Master Tsung-mi, received the teachings from Ch'eng-kuan, and he widely propagated the Kegon as well as being thoroughly versed in all of the various traditions of Buddhism. He composed many works. He resided in the Ts'ao-t'ang-ssu Monastery, on Mt. Kuei-feng, and he was awarded the posthumous title of Ting-hui Ch'an-shih ("The Samadhi and Prajna Meditation Master").

A list of these seven masters was compiled under imperial auspices by the Dharma Master Ching-yuan.

In the case of China, there are only five masters, if we start with the Master Tu-shun. In Japan, four masters have been especially revered and studied. These are the Masters Tu-shun, Chih-yen, Fa-tsang, and Ch'eng-kuan. The Vinaya Master Dosen (Tao-hsiian) is regarded as the first master of this tradition in Japan. D5sen received these teachings from Fa-tsang, and he in turn transmitted them to Roben-sq/d. From that time onward up to the present there 101

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has been a continuous transmission of this tradition in an unbroken lineage from master to disciple.

Question: How many traditions and teachings does this Kegon tradition posit in order to embrace the whole lifetime of teaching of he Tathagata?

Answer: It sets up some five teachings and ten traditions in order to embrace the whole lifetime of teaching of the Tathagata. The five teachings are first, the Hinayana teaching; second, the initial teaching of the Mahayana; third, the final teaching of the Mahayana; fourth, the sudden teaching; and fifth, the perfect teaching.

First there is the Hinayana teaching. The purpose of the Tathagata's appearing in the world is to teach the One Vehicle teaching, and so to convert sentient beings. Thus under the Bodhi Tree he taught the basic teaching of he One Vehicle first, as a high mountain is the first to receive the light [of the rising sun] and so obtains great benefit. The sun (the Buddha) first shone on and so enlightened all beings of various capacities. Nevertheless those beings of small (Hinayana) temperament could not bear to hear this profound Dharma. So the Tathagata distinguished some three vehicles within the One Vehicle and gradually induced those of shallow capacity to follow the great path (the Mahayana). In this then the Hinayana teaching is a teaching that is provisionally established, a temporary expedient means of the Tathagata. He temporarily gave to these beings sheep and deer (the vehicles of the sravakas and pratyekabuddhas) in order to induce those of small temperament; he temporarily set up a magic city in order to give rest to those exhausted by their labors. For this reason then the principles elucidated in this teaching are in accord with those of hallow and superficial capacities, and the resultant enlightened state to which these beings progress lies only within the scope of the narrow and the inferior. In this manner they are induced and embraced and are caused to progress toward the Mahayana. Question: What are the characteristics of the teachings elucidated within these scriptures (the Hinayana Canon)?

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Answer: The teachings taught are many and numberless. To give now only one or two of them, we say that there are some seventy-five aspects of the dharmas, and that the characteristics of the conditioned and unconditioned are clear and obvious. When they speak of the origins of the dharmas, they teach that these lie in the six consciousnesses and in the three poisons (greed, hatred, and ignorance). In this the principles of defilement and of purity are clear and obvious. The four fruits of enlightenment are all of them merely an entering into total extinction, and the spiritual progress carried out for three asamkhyeya kalpas lies exclusively within the fivefold Dharmakaya.

The banners of the non-Buddhists and of their perverse views are crushed like dust; and the numerous defilements of iews and of thoughts, which lead to different types of rebirth in the three [evil] realms, vanish like the clouds. Nevertheless this teaching does not yet plumb the origins of the dharmas, and so its contentions and disputes are very many, leading to the twenty sectarian groups. These are the characteristics of this teaching. Next there is the initial teaching of he Mahayana. This teaching has already left the Hinayana and now for the first time enters the Mahayana. Thus although it slightly resembles the Hinayana teachings, it frequently speaks of the profound teaching of immediate penetration. The spiritual practices, which last for three asamkhyeya kalpas, lead one to the great result of otal enlightenment. The manifest enlightenment of the two types of emptiness far transcends the natures of those who one-sidedly cling to the Hinayana. The one hundred dharmas are as clear as a mirror, and they are clearly and definitively distinguished. For this reason then contention and discussion come to an end here, and all is at peace in the garden of he Dharma. The four wisdoms, the different categories of he mind, and the self-functioning [of he enlightened state] are as clear as the moon. The marvellous results, which are the three bodies, and cutting off and attainment, are as perfect as light. In the establishment of the eight consciousnesses, the characteristics of he dharmas are widely laid out, and the teachings of the two truths are ever more profound in their various layers. The 103

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two hindrances are put down and cut off, and the various defilements melt away like ice. The cultivation of the six paramitas, the carrying out of the benefiting of oneself and of others, and the depth of its marvellous principles are truly things not even glimpsed within the Hinayana. The profundity of the Mahayana far transcends the provisional vehicles of the sheep and the deer.

However the Absolute [of his teaching] is unknowing, and this teaching has not yet penetrated to the path of dependent origination. Phenomenal matter and principle are not seen as identical, and the gate of the mutual interpenetration of phenomena and principle is not yet opened. Thus this teaching divides individual capacities into some five natures and posits that some do attain the trans-worldly goal while some do not. There are real differences between the two vehicles. With respect to the resultant state of uddhahood, it posits that there are some who will attain it and that there are some who will not attain it. This then is the distinction between those who have the nature and those that do not have the nature [for Buddhahood], the difference between those who have definitive natures and those that do not have definitive natures. Thus this teaching holds that those without the natures do not depart from the round of samsara, and that those with definitive natures are never converted [to the Mahayana], This then is the purport of this teaching.

Even though this teaching is an advance from the Mahasanghikas and the Sthaviravadins, it does not yet discuss "arising from dependent origination" and the universal attainment [of Buddhahood], This is why this teaching is termed "the initial teaching of the Mahayana."

Next there is the final teaching [of the Mahayana]. In this teaching all of he various phenomena are regarded as identical in principle, and so one enters into the teaching of on-dual samadhi. The Absolute arises in accord with dependent origination and flourishes in the luxuriant Dharma garden. The oceanlike Tathagatagarbha permeates the eight consciousnesses, and these are like ice and water. It is taught that both those with natures and those 104

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without natures all attain to Buddhahood and are thus like space. Dependent origination (paratantra) and those without nature are identical to the perfected state (parinispanna); all of the defilements of sentient beings are identical to nirvana.

The absolute level of he truth of emptiness embraces both the true and the deluded in perfect stillness. Arising, abiding, change, and extinction are ultimately far apart from the three times (past, present, and future). The profound teachings of he Mahayana are all included within this teaching. This teaching exhausts the positing of the dharmas.

However this teaching does not discuss the unhindered interpenetration of the various aspects of phenomenal things, and it does not elucidate the interrelationship of subject and object. The teaching that dispenses [with conceptions and with words] is not set up, and this teaching sets up grades in the characteristics of one's spiritual progress. It is for this reason then that this teaching is termed the gradual teaching.

Next, there is the sudden teaching. This teaching holds that when one moment of hought does not arise, this is termed Buddha. In this teaching all of the differences in the characteristics of the various dharmas are dissipated. There is immediate and direct revelation of the marvellous truth of the absolute nature [of all things].All things are seen to be deluded thoughts, and all Dharma dhatus are apart from speech. The five dharmas and the three self-natures are all destroyed in emptiness. The eight consciousnesses and the two selflessnesses are both cast aside. All stages [in one's religious progress] are extinguished, and the debate about whether one attains Buddhahood or not is cut off. However this teaching does not yet know that all of he myriad dharmas are the fruit qualities of Vairocana or that clear and obvious external characteristics are all of them the marvellous aspects of the oceanlike Buddha. For this reason this teaching is yet called the shallow teaching.

Lastly, there is the perfect teaching. This teaching elucidates the unhindered interpenetration of all items of phenomenal existence. It plumbs the natures and the characteristics of all dharmas, 105

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it discusses the inexhaustible interrelationships of subject and object, and it reveals the perfection of the state of enlightenment. Thus it propounds the ten types of profound dependent origination that interfuse with all of the various dharmas that are identical with [nature] and that penetrate [activity]. The six characteristics perfectly interpenetrate and permeate all characteristics without hindrance. The one is identical to the many, there being no difference between them; and the many are identical to the one in perfect interpenetration. The nine time periods are embraced and enter into one ksana (moment), and one moment of thought is unfolded and embraces many long kalpas. The attainment of enlightenment through three lifetimes [i.e., (1) listening to the Dharma in the past lifetime, (2) practicing in the present lifetime, (3) attainment of enlightenment in the future lifetime] reveals rather one's original attainment of Buddhahood. The path of the ten stages of faith is perfect and is subsumed into the oceanlike state of enlightenment. The provisional establishment of the spiritual path fully traverses many kalpas, and the marvellous teaching of erfect interpenetration teaches the attainment of Buddhahood in this very body.

The spiritual path does not hinder this perfect interpenetration, and this perfect interpenetration does not hinder the spiritual path. By this then one attains identity and interpenetration of all tangible characteristics. This is the purport of this teaching. Although the words of he teachings elucidated by the Tathâgata during his one lifetime of eaching may differ in their shallowness or profundity, they do not exceed these five [teachings]. Truly this evaluates all of the dharmas and omits none; it embraces all teachings and leaves none out. Of hese five teachings, the first one is Hinayana, and the last one is the One Vehicle teaching. The middle three are all teachings of the three vehicles. The initial teaching and the final teaching [of the Mahayana] are both gradual teachings. Together [with the sudden teaching] they form the two teachings, gradual and sudden. The gradual teaching is divided into the initial and the final teachings, and so 106

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form three [with the sudden]. These five taken together constitute the one great expedient and skillful teaching.

This broad net of the Dharma and all divisions of the Dharma are all the perfect teaching, which is complete in itself, because it embraces and exhausts all things within all of the four Dharma dhdtus.

All in all, there is nothing like this perfect teaching in all the outstanding teachings in the one lifetime of the Tathâgata, not in all the profundities of any of the various sectarian traditions. It is only this [perfect] teaching that plumbs all things. The Kegon is like Mt. Sumeru, and all of the other teachings are like the hills grouped around it. All teachings merge into the great sea of the Kegon, and all the three vehicles emerge from the vast garden of this sutra [of Kegon]. For this reason then this teaching is called the basic, fundamental Dharma Wheel, the teaching of xceedingly perfect sovereignty.

Next there are the ten traditions. This is a division of he above five teachings made by the sectarian traditions [of Buddhism] ; they do not exceed ten traditions.

First, there is the tradition that affirms the existence of both the dtman and the dharmas. Second, there is the tradition that affirms the existence of the dharmas but denies the existence of the dtman. Third, there is the tradition that affirms that the dharmas do not have a past or a future existence. Fourth, there is the tradition that affirms that present dharmas have both a provisional existence and a real existence. Fifth, there is the tradition that affirms that the relative level of truth is false and that the absolute level of truth is real. Sixth, there is the tradition that affirms that all the dharmas are merely names. These traditions are all elaborations of the Hinayana teachings.

Seventh, there is the tradition that affirms that all of the dharmas are empty. This is the initial teaching [of he Mahayana]. Eighth, there is the tradition that affirms that absolute qualities are not empty. This is the final teaching [of the Mahayana]. 107

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Ninth, there is the tradition that discards both [external] characteristics and [internal] thoughts. This is the sudden teaching. Tenth, there is the tradition that perfectly explains innate qualities. This is the perfect teaching.

Question: What are the characteristics of the stages of spiritual cultivation within these five teachings?

Answer: The delineation of the stages of spiritual cultivation, as taught in the Hinayana teachings, are as given in the Hinayana commentaries. The initial teaching [of the Mahayana] also elucidates stages within the teaching of he two vehicles. The vehicle of the bodhisattva sets up some fifty-one stages, as the ten stages of faith are set up as [separate] stages. This delineation is given for those with the capacities for direct and immediate religious progress. Otherwise it sets up the ten bhumis, etc., which are held in common by all of the three vehicles. This delineation is given for those with the capacity for conversion to the Mahayana. In the final teaching [of he Mahayana], all sentient beings can attain to the path leading to Buddhahood. In this teaching some forty-one stages are set up. This is because the ten stages of faith do not form [separate] stages. There is only this one difference, that the one stage, the Stage Almost Equal to Enlightenment, may or may not be divided into two stages.

The sudden teaching abolishes and transcends all abodes, and so it has never set up any stages. There are two divisions to the perfect teaching. First, there is the similar teaching of the One Vehicle. This teaching is exactly the same as the final teaching [of the Mahayana]. Second, there is the separate teachings of he One Vehicle. This teaching is totally separate from the three vehicles and has nothing in common with them. There are two teachings in this. First, there is the teaching of gradual cultivation of the spiritual path. Cause and effect are gradual, as are spiritual progress and the entering into enlightenment. Second, there is the teaching of the perfect interpenetration and embracing of the external, tangible characteristics of things. In this teaching cause and effect interpenetrate and embrace one another, and there is 108

The Kegon Tradition

unhindered identity and interpenetration of these two. Because there is the delineation of a course of spiritual cultivation, one traverses kalpas equal in number to unspeakable, totally unspeakable numbers of particles of dust. But because there is the perfect interpenetration [of ause and effect], one rapidly attains the fruits of Buddhahood in one moment of thought.

This teaching posits the attainment of Buddhahood in three lifetimes, that of seeing and hearing, of understanding and practice, and of enlightenment and entering into [Buddhahood]. The principles of the perfect teaching embrace all things within the four Dharma dhatus and omit nothing. First is the Dharma dhatu of henomena; second, the Dharma dhatu of rinciple; third, the Dharma dhatu of he unhindered interpenetration of henomena and principle; and fourth, the Dharma dhatu of the unhindered penetration of all items of phenomena.

Question: How many different bodies of the Buddha and how many different Buddha lands are posited in this tradition? Answer: The five teachings differ about this. The perfect teaching posits three lands. All three are the Lotus Store Adorned World, where the pure and impure interfuse and are identical, and where the one and the many are unhindered.

The Buddha has some ten bodies: the body of sentient beings, the body of lands, the body of karmic retribution, the body of a srdvaka, etc. There is no dharma that is not the body of the Buddha, adorned with the ten thousand qualities, all-embracing and inexhaustible.

When [this tradition] speaks of cutting off, then the cutting off of one is the cutting off of all. When it speaks of attaining enlightenment, then the attainment of one is the attainment of all. Vairocana, who fully possesses the ten bodies [of the Buddha], initially revealed the inexhaustible and profound tradition that totally embraces all dharmas. For beings with shallow capacities he gradually divided [this teaching] until he preached the Lotus Sutra, which reconciles the three vehicles into the One Vehicle. He finally caused beings to enter into, and to become enlightened to, 109

The Essentials of he Eight Traditions

The spiritual path does not hinder this perfect interpenetration, and this perfect interpenetration does not hinder the spiritual path. By this then one attains identity and interpenetration of all tangible characteristics. This is the purport of this teaching. Although the words of he teachings elucidated by the Tathàgata during his one lifetime of teaching may differ in their shallowness or profundity, they do not exceed these five [teachings]. Truly this evaluates all of the dharmas and omits none; it embraces all teachings and leaves none out. Of hese five teachings, the first one is Hinayana, and the last one is the One Vehicle teaching. The middle three are all teachings of the three vehicles. The initial teaching and the final teaching [of the Mahayana] are both gradual teachings. Together [with the sudden teaching] they form the two teachings, gradual and sudden. The gradual teaching is divided into the initial and the final teachings, and so 106

The Kegon Tradition

form three [with the sudden]. These five taken together constitute the one great expedient and skillful teaching.

This broad net of he Dharma and all divisions of the Dharma are all the perfect teaching, which is complete in itself, because it embraces and exhausts all things within all of the four Dharma dhâtus.

Next there are the ten traditions. This is a division of he above five teachings made by the sectarian traditions [of Buddhism]; they do not exceed ten traditions.

First, there is the tradition that affirms the existence of both the âtman and the dharmas. Second, there is the tradition that affirms the existence of the dharmas but denies the existence of the âtman. Third, there is the tradition that affirms that the dharmas do not have a past or a future existence. Fourth, there is the tradition that affirms that present dharmas have both a provisional existence and a real existence. Fifth, there is the tradition that affirms that the relative level of truth is false and that the absolute level of truth is real. Sixth, there is the tradition that affirms that all the dharmas are merely names. These traditions are all elaborations of the Hinayana teachings.

The Essentials of he Eight Traditions

Question: What are the characteristics of the stages of spiritual cultivation within these five teachings?

The Kegon Tradition

This teaching posits the attainment of Buddhahood in three lifetimes, that of seeing and hearing, of understanding and practice, and of enlightenment and entering into [Buddhahood], The principles of the perfect teaching embrace all things within the four Dharma dhatus and omit nothing. First is the Dharma dhatu of henomena; second, the Dharma dhatu of rinciple, third, the Dharma dhatu of he unhindered interpenetration of henomena and principle; and fourth, the Dharma dhatu of the unhindered penetration of all items of phenomena.

Nguồn: BDK America — English Tripiṭaka (bdkamerica.org).