Monthly Archives: February 2021

LS32

Day 5

Day 5 begins Chapter 3, A Parable

Day 5 Text with annotationsPlay MP3
Having last month considered Śāriputra’s fear that the Buddha was Mara in disguise, we consider the Buddha’s prediction for Śāriputra.

Thereupon the Buddha said to Śāriputra:

“Now I will tell you in the presence of this great multitude including gods, men, śramaṇas, and brāhmanas. Under two billion Buddhas in the past, I always taught you in order to cause you to attain unsurpassed enlightenment. You studied under me in the long night. I led you with expedients. Therefore, you have your present life under me.

“Śāriputra! I caused you to aspire for the enlightenment of the Buddha in your previous existence. You forgot all this, and thought that you had already attained extinction. In order to cause you to remember the Way you practiced under your original vow, I now expound to the Śrāvakas this sūtra of the Great Vehicle called the ‘Lotus Flower of the Wonderful Dharma, the Dharma for Bodhisattvas, the Dharma Upheld by the Buddhas.’

“Śāriputra! After a countless, inconceivable number of kalpas from now, you will be able to make offerings to many thousands of billions of Buddhas, to keep their right teachings, to practice the Way which Bodhisattvas should practice, and to become a Buddha called Flower-Light, the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One. The world of that Buddha will be called Free-From-Taint. That world will be even, pure, adorned, peaceful, and fertile, where gods and men will prosper. The ground of that world will be made of lapis lazuli; the roads will fan out from the center to the eight directions. Those roads will be marked off by ropes of gold, and the trees of the seven treasures on the roadsides will always bear flowers and fruit. Flower-Light Tathāgata will also lead the living beings [of his world] by the teaching of the Three Vehicles.

“Śāriputra! Although the world in which he appears will not be an evil one, that Buddha will expound the teaching of the Three Vehicles according to his original vow. The kalpa in which he appears will be called Great-Treasure-Adornment. Why will it be called Great-Treasure-Adornment? It is because in that world Bodhisattvas will be regarded as great treasures. The number of the Bodhisattvas [in that world] will be countless, inconceivable, beyond any mathematical calculation, beyond inference by any parable or simile. No one will know the number except the Buddha who has the power of wisdom. When those Bodhisattvas wish to go somewhere, jeweled flowers will receive their feet and carry them. Those Bodhisattvas will not have just begun to aspire for enlightenment. A long time before that they will have already planted the roots of virtue, performed the brahma practices under many hundreds of thousands of billions of Buddhas, received the praises of the Buddhas, studied the wisdom of the Buddhas, obtained great supernatural powers, and understood all the teachings of the Buddhas. They will be upright, honest, and resolute in mind. The world of that Buddha will be filled with such Bodhisattvas.

“Śāriputra! The duration of the life of Flower-Light Buddha will be twelve small kalpas excluding the period in which he was a prince and had not yet attained Buddhahood. The duration of the life of the people of his world will be eight small kalpas. At the end of his life of twelve small kalpas, Flower-Light Tathāgata will assure Resolution-Fulfillment Bodhisattva of his future attainment of Anuttara-samyak-saṃbodhi, saying to the bhikṣus, ‘This Resolution-Fulfillment Bodhisattva will become a Buddha immediately after me. He will be called Flower-Foot-Easy-Walking, the Tathāgata, the Arhat, the Samyak-sambuddha. His world will be like mine.’

“Śāriputra! After the extinction of Flower-Light Buddha, his right teachings will be preserved for thirty-two small kalpas. After that the counterfeit of his right teachings will be preserved also for thirty-two small kalpas.”

See Abiding in the One and Employing the Three

Foundations

Shared and Distinct Aspects of Reality

Teachings are What the Buddha Taught, p
basically in response to capabilities. There are distinctions and differences in the scriptures because the capabilities [of sentient beings] are not the same. The golden words in a beautiful voice [i.e. the Buddha’s sermons] all share a commonality in the sense that they are all words of the Buddha. Therefore we use the two terms of “shared” and “distinct” [with regard to teaching].

With regard to practice: sentient beings can enter nirvāṇa, the true Dharma treasure [house], through various gates. It is like the cause [for rebirth in a physical saṃsāric] body was explained variously by five hundred monks, and the Buddha said that none were incorrect.4

Thirty-two bodhisattvas each entered a [different] gate of non-duality [each gave a different interpretation of non-duality], yet Mañjuśrī approved of them all.5 The Ta Chih tu lun6 clarifies that all ānāpāna breathing meditations7 are [included in] the Mahāyāna, because they are all unattainable.8 One should know that practices are distinct, but that which is to be realized is the same. Guṇabhadra says that “although all the [Buddhist] treatises appear to be different, the reality [underlying] practice9 is the same.”10

Concerning reality: though it is non-dual, it has many names. The Ta Chih tu lun [Treatise on the Great Perfection of Wisdom] says, “Prajn͂ā-wisdom is a single dharma, though the Buddha explains it with many terms.”11 The Mahāparinirvāṇa Sūtra says that liberation is also like this: it has many terms.12 It is like Indra, the Lord of Heaven, who has a thousand different names.13 Since the names are different there are distinctions. Since the reality is one there is shared commonality.

Now, to call [the Lotus Sūtra] the “Sūtra” of “the subtle Dharma” reflects the shared commonality and the distinctiveness of its teachings. To speak of “A great cart given to all the sons equally”14 and “They rode this jeweled vehicle directly to the place of enlightenment15 reflects the shared commonality and distinctiveness of practice. Or, to speak of the “true aspects of reality”16 or to speak of “the Buddha’s knowledge and insight”17 or of” Mahāyāna,” or of “household chores”18 or of the “single ground”19 or of “real thing”20 or of “the place of treasures”21 or of “the jewel sown”22 [in the garment] or of “great undifferentiating wisdom,”23 these all refer to the shared and distinct [aspects] of reality.24 Based on these three meanings [of teaching, practice, and reality] I have established the two terms [of shared and distinct].

Foundations of T'ien T'ai Philosophy, p 164-165
4
In the Mahāparinirvāṇa Sūtra five hundred monks question Śāriputra about the cause for being reborn in saṃsāra, and each give their understanding of the answer which led to their gaining of arhatship. Some said that ignorance and passion were the cause for rebirth in saṃsāra, others attributed it to attachment, the five desires, karma, and so forth. Śāriputra asked the Buddha which of these five hundred monks was right, and the Buddha answered that “None are incorrect.” return
5
In the eighth chapter of the Vimalakīrtinirdeśa Sūtra on the subject of non-duality, thirty-one bodhisattvas (Mañjuśrī makes the thirty-second) each expound on their understanding of “entry into the doctrine of non-duality” (ādvaya-dharmamukhapraveśa). Mañjuśrī praises them all, saying that they have “all spoken well.” However, Mañjuśrī adds the criticism that since they have all used words to describe their understanding of non-duality, their explanations still imply duality. There follows the famous scene where Mañjuśrī asks Vimalakirti his opinion of non-duality, and Vimalakirti remains silent, thus perfectly “expressing” the meaning of non-duality. return
6
The Shakusen kōgi refers to the Ta Chih tu lun “section 48-3” (T. 25, 402a?) but I was unable to find a corresponding passage. See Bukkyō taikei-I, 421. return
7
Meditation based on counting one’s breaths. In China it was usually considered a “Hinayāna” type meditative technique. return
8
This phrase is used often by Chih-i to describe the ultimate “unattainability” of the goal of practice. Since all is empty of eternal substantial Being, there is no thing to be attained. Another interpretation or use of this phrase is that what is being described is beyond conceptualization, i.e. one cannot grasp conceptually where these dharmas originate, where they go, what they are, and so forth, because they are empty. return
9
Or, “the principle of practice.” return
10
Guṇabhadra was a Brahman from central India who came to China in the early fifth century A.D. See biography in the Kao seng chuan, T. 50, 340a—342b. This quote is found near the end of his biography on 342a21. return
11
The verse continues with, “Different terms are applied in accordance with the capacity of sentient beings.” return
12
See the section of the Mahāparinirvāṇa Sūtra which expands on the meaning of liberation, T. 12, 632a26-635c8; Yamamoto I, 115-130. return
13
See the Mahāparinirvāṇa Sūtra, T. 12, 810b8-12; Yamamoto Ill, 830. return
14
See the parable of the burning house in the Lotus Sūtra, T. 9, 14c17-18; Hurvitz, Lotus Sūtra, 71. return
15
See the parable of the burning house in the Lotus Sūtra, T. 9, 15a13; Hurvitz, Lotus Sūtra, 74. return
16
A term used often in the Ta Chih tu tun, Lotus Sūtra, and T’ien-t’ai philosophy to refer to the positive aspects of reality. See the section in the second chapter of the Lotus Sūtra on “Expedient Means,” T. 9, 5a—b; Hurvitz, Lotus Sūtra, 22ff. Or, in the introduction to the Lotus Sūtra, “The doctrine of the reality-marks of the dharmas I have already preached to you ” (Hurvitz, Lotus Sūtra, 19). return
17
Another important phrase in the chapter on “Expedient Means” in the Lotus Sūtra. See T. 9, 7a-b; Hurvitz, Lotus Sūtra, 30ff. return
18
These are tasks assigned to the prodigal son by his rich father to help him mature. See the parable of the prodigal son in the Lotus Sūtra; Hurvitz, Lotus Sūtra, 87, T. 9, 16b-17. return
19
Ekabhūmi. This refers to the one earth which acts as the basis for the growth of various plants and trees. See the parable of medicinal herbs in the fifth chapter of the Lotus Sūtra, T. 9, 19b5. Hurvitz, Lotus Sūtra, 101-102 translates as follows: “A thick cloud spreads out, covering the whole thousand-millionfold world and raining down on every part of it equally at the same time, its infusions reaching everywhere. The grass and trees, the shrubs and forests, and the medicinal herbs – whether of small roots, stalks, branches, and leaves, or of middle-sized roots, stalks, branches, and leaves, or of large roots, stalks, branches, and leaves – and also all trees, great and small, whether high, intermediate, or low, all receive some of it. Everything rained on by the same cloud in keeping with its nature gains in size, and its blossoms and fruit spread out and bloom. Though produced by the same earth, and moistened by the same rain, yet the grasses and trees all have their differences.” return
20
Another phrase from the fifth chapter of the Lotus Sūtra: T. 9, 20b22. Hurvitz, Lotus Sūtra, 109, translates the context as follows: “Kāśyapa, let it be known that, when by invoking causes and conditions and a variety of parables I demonstrate the Buddha Path, this is my expedient device. The other Buddhas are also this way. Now, for your sakes, I preach the most true reality. return
21
Another name for the ultimate goal of Buddhahood or nirvāṇa. Used to refer to the goal of the travelers in the parable of the magical castle, Lotus Sūtra chapter seven, T. 9, 26a24. Hurvitz, Lotus Sūtra, 148, translates, “There is a great multitude wishing to traverse this road to arrive at a cache of precious jewels.” return
22
This refers to the parable of the jewel sown in the poor friend’s coat, in Chapter Eight of the Lotus Sūtra, T. 9, 29a. Hurvitz, Lotus Sūtra, 164-165 translates this section as follows: “There is a man who arrives at the house of a close friend, where he gets drunk on wine, then lies down. At that time, his friend, having official business, is on the point of going away, when he sews a priceless jewel into the interior of the first man’s garment and departs, leaving it with him. The first man, laid out drunk, is unaware of anything. When he has recovered, he sets out on his travels, then reaches another country, where he devotes every effort to the quest for food and clothing. He suffers such hardship that he is content with however little he may get. Then his friend, encountering him by chance, speaks these words to him: ‘Alas, Sir! How can you have come to this for the sake of mere food and clothing? Once, I, wishing to afford you comfort and joy, as well as the natural satisfaction of your five desires, in such-and-such a year, on a certain day of a certain month, sewed a priceless jewel into the inside of your garment. Surely it is still there. Yet you, not knowing of it, have suffered pain and grief in quest of a livelihood. How foolish you have been! Now you need only take this jewel, exchange it for what you need and have things always as you wish, suffering neither want nor shortage.’ The Buddha is also thus. return
23
A phrase from the eleventh chapter of the Lotus Sūtra, T. 9, 32b28—29. Hurvitz, Lotus Sūtra, 183, translates the context: “How excellent, O Śākyamuni, O World-Honored One, that with great undifferentiating wisdom you can teach the bodhisattva-dharma, that you can preach to the great multitudes the Scripture of the Blossom of the Fine Dharma, which Buddhas keep protectively in mind.” return
24
All of these concepts, phrases, and parables illustrate the idea that although reality is verbally and conceptually differentiated on a conventional level, it is ultimately One. return
WONS

The Protection of Śākyamuni Buddha and the Lotus Sūtra

There is a story of a person who offered a rice cake made of soil to a Buddha and attained Buddhahood as a result. Conversely, there is also the story of a person who donated a jewel but went to hell. The difference between the two appears to be in the timing.

Since my birth in Japan I have never deceived anyone, stolen anything, or committed any sinful deed. As a priest in the Latter Age of Degeneration I have committed few errors. Nevertheless, I was despised both by the ruler and the people in the same way a literary ruler disregards the military arts or a garish person hates the faithful, because I propagated the Lotus Sūtra in a world where Pure Land, Zen, Shingon (True Word), and Precept Buddhism were widely believed. In the end, finding no place among the people in the street, I retreated into the mountain. I wonder how Heaven will treat me hereafter. The five-foot deep snow-covered mountain path, which normally has no traffic, makes it impossible for anyone to visit me here. My clothing is not thick enough to protect me against the freezing weather. My food supply is gone, and I am at the end of my life.

It was just at this time that I received your gift as if to prevent my decision to face death. I felt both happy and sad when I received it because I had just made up my mind to die of hunger once and for all, but your gift of polished rice was like adding oil to a light that was about to burn out. It was indeed a precious and wonderful offering of yours. Śākyamuni Buddha and the Lotus Sūtra will never fail to extend their divine protection to you.

Ueno-dono Gohenji, Reply to Lord Ueno, Writings of Nichiren Shōnin, Volume 7, Followers II, Page 35

Daily Dharma

Daily Dharma – Feb. 26, 2021

Faith is nothing special. A wife loves her husband, the husband devotes his life to her, parents do not give away their children, and children do not desert their mother. Likewise, believe in the Lotus Sutra, the Buddha Śākyamuni, the Buddha Tahō, all Buddhas, Bodhisattvas and deities. Then chant “Namu Myoho Renge Kyo.” This is faith.

Nichiren wrote this in his Letter to the Nun Myoichi (Myoichi Ama Gozen Gohenji). For many people, Buddhism can be a complicated practice requiring years of study, mastering difficult concepts, even learning new languages. In this letter, Nichiren emphasizes the simple, everyday aspects of our faith and practice. He describes how we can start from the simple love and concern we have for each other, chant “Namu Myoho Renge Kyo” to grow the seeds of faith in our Buddha nature and awaken compassion and wisdom in all beings, and find the joy of the Buddha Dharma in our everyday experience.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com

LS32

Day 4

Day 4 concludes Chapter 2, Expedients, and completes the first volume of the Sūtra of the Lotus flower of the Wonderful Dharma.

Day 4 Text with annotationsPlay MP3
Having last month considered simple acts of those who have already attained the enlightenment of the Buddha, we consider how all of the Buddhas use expedients.

The World-Honored Ones in the future
Will be countless in number.
Those Tathāgatas also
Will expound the Dharma with expedients.

The Tathāgatas save all living beings
With innumerable expedients.
They cause all living beings to enter the Way
To the wisdom-without-āsravas of the Buddha.
Anyone who hears the Dharma
Will not fail to become a Buddha.

Every Buddha vows at the outset:
“I will cause all living beings
To attain the same enlightenment
That I attained.”

The future Buddhas will expound many thousands
Of myriads of millions of teachings
For just one purpose,
That is, for the purpose of revealing the One Vehicle.

The Buddhas, the Most Honorable Bipeds,
Expound the One Vehicle because they know:
“All things are devoid of substantiality.
The seed of Buddhahood comes from dependent origination.”

The Leading Teachers expound the Dharma with expedients
After realizing at the place of enlightenment:
“This is the abode of the Dharma and the position of the Dharma.
The reality of the world is permanently as it is.”

Gods and men are making offerings
To the present Buddhas of the worlds of the ten quarters.
The Buddhas as many as there are sands in the River Ganges
Who appeared in these worlds,
Are expounding the Dharma
For the purpose of giving peace to all living beings.

They know the Highest Truth of Tranquil Extinction.
They have the power to employ expedients.
Although they expound various teachings,
Their purpose is to reveal the Buddha-Vehicle.

Knowing the deeds of all living beings,
And their thoughts deep in their minds,
And the karmas they have done in their previous existence,
And their desires, natures, and powers to make efforts,
And also knowing whether each of them is keen or dull,
The Buddhas expound the Dharma according to their capacities,
With various stories of previous lives, parables, similes and discourses,
That is to say, with various expedients.

I also do the same.
I show the enlightenment of the Buddha
With various teachings
In order to give peace to all living beings.

I know the natures and desires of all living beings
By the power of my wisdom.
Therefore, I expound various teachings expediently,
And cause all living beings to rejoice.

The Daily Dharam from Dec. 17, 2020, offers this:

Every Buddha vows at the outset:
“I will cause all living beings
To attain the same enlightenment
That I attained.”

The Buddha sings these verses in Chapter Two of the Lotus Sūtra. The Buddha holds nothing back from us. There is nothing hidden or secret in his teachings. He is not threatened by anyone who reaches his wisdom, since he knows this is the potential we all have in us. By his example we can discern between the knowledge that separates from others, and that which unites us with our fellow beings.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com

Foundations, d1b

Similarities and Differences Between the Lotus Sūtra and Other Scriptures

The name of the Lotus Blossom of the Subtle Dharma [Miao-fa lien-hua, Saddharma Puṇḍarīka Sūtra] is different from all other scriptures; this is a distinct [characteristic]. [For all scriptures] to have the title “Sūtra” is a shared [characteristic]. The establishment of these two terms [shared and distinct] includes three meanings with reference to teaching, practice, and reality. There are distinctions in the teachings [of the Buddha] with regard to conditions, but the teachings share a common message.2 There are distinctions in practice with regard to the ability to receive, but there is a common shared practice with regard to that which is to be realized.3 When reality is interpreted with regard to names, then there are distinctions. When names are interpreted in accordance with reality, then there is shared commonality.

[This first paragraph is a summary of the similarities and differences between the Lotus Sūtra and other scriptures. Chih-i now discusses this issue in more detail. In fact, the rest of the Fa hua hsüan i – the Profound Meaning of the Lotus Sutra – is an extended discussion of this subject.]

Foundations of T'ien T'ai Philosophy, p 164
2
The teachings of the Buddha are different in different times and places in accordance with the capacity of the listener, but the basic underlying intent and teaching of the Buddha is one. return
3
Ultimately all correct practice is altruistic bodhisattva practice with the single ultimate goal of Buddhahood for all beings. return
WONS

Dōmyō and Dōshō Never Cease Protecting People

It is preached in the eighth fascicle of the Great Concentration and Insight: “As devils respectfully avoid the Hall of Indra, evil demons are unable to invade the place of practicing Buddhism indiscriminately when a powerful god protects it. When the lord of a castle is dauntless, his soldiers also are powerful. When the lord of a castle is a coward, his soldiers also are frightened. The mind is the lord of the body, which is always guarded by the two gods named Dōmyō and Dōshō. When the mind is steadfast, the body is guarded well. If the god of a body is like this, how much more so with the god of the place of practicing Buddhism!”

Interpreting this, the Annotations on the Great Concentration and Insight, fascicle 8, states: “The two gods of Dōmyō and Dōshō never cease in protecting people, but the stronger one’s mind is, the more powerful will the protection be;” and “even the gods who rest on the shoulders of people never stop protecting them, how much more so the god of the place of practicing Buddhism.” People are protected ever since their birth by the two gods of Dōshō-ten and Dōmyō-ten, who are called Kushō-jin in the Flower Garland Sūtra.

Dōjōjin Shugo-ji, Protective Deities for the Place of Practicing Buddhism, Writings of Nichiren Shōnin, Volume 6, Followers I, Pages 15-16

Daily Dharma

Daily Dharma – Feb. 25, 2021

It is useless to stack up a pile of treasures in your storehouse if you are in poor health. Therefore the value of a healthy body is more important than treasures in the storehouse. At the same time, however, a healthy body means nothing if your mind is not pure. This is why we can say that our most precious treasure is our mind itself. Upon reading this letter, please try to accumulate the treasure of your mind.

Nichiren wrote this passage in his “Emperor Shushun” Letter (Sushun Tennō Gosho) addressed to his disciple Shijō Kingo. We can become so focused on acquiring material resources to meet the needs of our bodies, that we neglect to care for our health. A sick man in a mansion cannot be happy. Nichiren points out that even when we have physical health, if our minds are clouded by delusion, we cannot be happy either. The practice of the Wonderful Dharma can bring great physical and material benefits. But more importantly, this practice helps us prepare our minds to appreciate what we have and use it for the benefit of all beings.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com

LS32

Day 3

Day 3 covers the first half of Chapter 2, Expedients.

Day 3 Text with annotationsPlay MP3
Having last month considered the one great purpose of the Buddha’s teaching, we consider the Buddha’s various teachings.

The Buddha said to Śāriputra:

“The Buddhas, the Tathāgatas, teach only Bodhisattvas. All they do is for one purpose, that is, to show the insight of the Buddha to all living beings, to cause them to obtain the insight of the Buddha.

“Śāriputra! I also expound various teachings to all living beings only for the purpose of revealing the One Buddha-Vehicle. There is no other vehicle, not a second or a third. Śāriputra! All the present Buddhas of the worlds of the ten quarters also do the same.

“Śāriputra! All the Buddhas in the past expounded various teachings to all living beings with innumerable expedients, that is to say, with stories of previous lives, parables, similes and discourses, only for the purpose of revealing the One Buddha-Vehicle. The living beings who heard those teachings from those Buddhas finally obtained the knowledge of the equality and differences of all things.

“Śāriputra! All the Buddhas who will appear in the future also will expound various teachings to all living beings with innumerable expedients, that is to say, with stories of previous lives, parables, similes and discourses, only for the purpose of revealing the One Buddha-Vehicle. The living beings who hear those teachings from those Buddhas also will finally obtain the knowledge of the equality and differences of all things.

See One Vehicle for All Beings

Foundations, Blog

Chih-i’s Fa hua hsüan i

Paul L. Swanson’s “Foundations of T’ien-T’ai Philosophy: The Flowering of the Two Truths Theory in Chinese Buddhism” includes a 96 page English translation of a portion of the first chapter of Chih-i’s Profound Meaning of the Lotus Sutra. For the next 80 or so days I’ll be offering quotes from this along with Swanson’s footnotes.

Some of these I find beautiful:

The water does not rise, nor does the moon descend, yet the one moon in a single instant is manifest in all [bodies of] water. The Buddhas do not come, and the sentient beings do not go [yet they are united through the “empathy” or capacity of the believer and the “approach” or power of the Buddha]. The power of the capacity of goodness and compassion is to be perceived in this way. Therefore it is called subtle empathy and response.

Foundations of T'ien T'ai Philosophy, p 208

Or this:

The capacities [of beings] in the ten dharma realms are illumined; if there is a capacity [among sentient beings] there will certainly be a response [from the Buddha].

If the Buddha’s response is to be offered according to the capacity [of sentient beings], then first the physical body should be utilized [to get the attention of sentient beings] with a show of supranormal powers.

After [sentient beings] see the supranormal powers of transformation, they will be amenable to accepting the way [of the Buddha]. Then with a verbal [turning of] the wheel [of the law], the way is proclaimed and revealed to guide [sentient beings].

If they are moistened with the rain of the dharma, they accept the teachings and receive the way and become attendants of the dharma.

The attendants undertake the practice [of the Buddhist way], remove the basis [reasons for rebirth] in saṃsāra, expose the Buddha’s knowledge and insight, and attain great benefit.

Foundations of T'ien T'ai Philosophy, p 211

And while beautiful, appreciation of Chih-i’s quotes is often enhanced by Swanson’s footnotes:

The objects of the [true] aspects of reality are not something produced by Buddhas, gods, or men. They exist inherently on their own and have no beginning. Therefore they come first [on the list of ten subtleties].

Delusions arise due to illusion concerning reality. If one understands reality, then wisdom is born.

Wisdom is the basis for practice. The undertaking of practice is aroused due to the eye of wisdom.371 The three dharmas of the [wisdom] eye, the [practice] feet, and objects become the vehicle [for salvation].

By riding on this vehicle one enters the pure and clear lake [of Buddhahood] and advances on the stages [to attain enlightenment].

Foundations of T'ien T'ai Philosophy, p 210
371
‘The eye of wisdom is the cause and the feet of action are aroused.” It is only when one can see with the eye of wisdom that one can walk to where one needs to go. return

Finally, some of Chih-i’s commentary simply requires footnotes.

[The correct interpretation of conditioned co-arising involves] another fourfold classification: clarification of twelvefold conditioned co-arising conceptually understood as arising and perishing; clarification of twelvefold conditioned co-arising conceptually understood as neither arising nor perishing; clarification of twelvefold conditioned co-arising as beyond conceptual understanding yet as arising and perishing; and clarification of twelvefold conditioned co-arising as beyond conceptual understanding and as neither arising nor perishing.375

Foundations of T'ien T'ai Philosophy, p 212
375
[T]hese four correspond respectively to the Tripiṭaka Teaching, the Shared Teaching, the Distinct Teaching, and the Perfect Teaching. return

Back on Dec. 20, 2020, I discussed Swanson’s dispute with Chih-i’s assertion in Chapter 2 that the Buddha teaches only Bodhisattvas and has no śrāvaka disciples.