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.