Q: What doctrines are being compared to these Five Flavors?

A: It is an analogy for the sequence of the Buddha’s teachings.

Q: What is this sequence?

A: The Avataṃsaka Sūtra is analogous to the flavor of milk. The Agamas are analogous to the flavor of cream. The Vaipulya texts are analogous to the flavor of curds. The Prajn͂ā-pāramitā Sūtras are analogous to the flavor of butter. The Lotus and Mahāparinirvāṇa Sūtras are analogous to the flavor of ghee.

Q: Why is the Avataṃsaka Sūtra analogous to milk, and so forth to the Lotus and Mahāparinirvāṇa Sūtras being analogous to ghee?

A: When the Buddha sat on the seat of enlightenment and first perfected complete awakening, he expounded purely on the Mahāyāna for the sake of the Bodhisattvas. This was like the sun, which upon rising first illumines the tall mountains. Milk is the beginning of all the flavors. It is analogous to the direct teachings [of the Buddha immediately after his enlightenment] being the core of all the teachings. Also, the analogy of the flavor of milk has two other meanings. First, it is the beginning of all his great deeds; and second, it is What the Buddha Taught, p
for the sake of those of inferior capabilities have not yet been taught. Therefore the [teachings of] the Avataṃsaka Sūtra are analogous to milk. Next, without moving from his place of enlightenment he magically went to the Deer Park and preached the sermon on the Four Noble Truths as arising and perishing. This is analogous to cream emerging from milk. Next, he expounded the teachings of the Vaipulya texts, the “Great Collection of Sutras,” the Vimalakīrtinirdeśa Sūtra, the Viśeṣcinta-brahmaparipṛcchā Sūtra and so forth, which praise the perfect and criticize the one-sided, extol the Mahāyāna and impugn the Hinayāna. This is analogous to curds emerging from cream. Next he preached all of the Prajn͂ā-pāramitā Sūtras, in which the explanation is left to Śāriputra, as the rich man passes on the household treasures to his son, and distinctions as to superior and inferior are integrated. This is analogous to butter emerging from curds. Next, the first four flavors are exposed as belonging ultimately to the Buddha-vehicle. This is analogous to ghee emerging from butter.

Q: What Sutra contains the text explaining the Five Flavors?
A: The Mahāparinirvāṇa Sūtra.

Q: What does the text say?

A: This Sutra says, “It is analogous to a cow giving milk. Cream emerges from the milk. Curds emerge from the cream. Butter emerges from the curds. Ghee emerges from the butter. The twelvefold scripture emerges from the Buddha. …” The Sutras emerge from the twelvefold scripture. The Vaipulya texts emerge from these Sutras. The Prajn͂ā-pāramitā Sūtras emerge from the Vaipulya texts. The Mahāparinirvāṇa Sūtra emerges from the Prajn͂ā-pāramitā Sūtras.

Reality itself is beyond verbalization, but one must use conventional language to encounter reality. The Path cannot be grasped through discussion, but stages [of attainment] can be discerned through the process of discussion. Therefore many explanations are conventionally presented for the sake of beings in this realm of suffering, and to teach [the truth for the sake of] the deaf and the blind. [The classification scheme of] the Five Periods is utilized to illumine the hidden minuteness of the tranquil light of inherent awakening. Therefore we list the five light and heavy flavors and clarify the progression of the teachings. This meaning is interpreted in three sections: Introduction, Scriptural Support, and Interpretation.

A. Introduction

Question: What are the names of the Five Flavors?

Answer: (1) The flavor of milk, (2) the flavor of cream, (3) the flavor of curds, (4) the flavor of butter, and (5) the flavor of ghee.

Q: In cultivating the Six Perfections, is there a specific time when this practice is perfected?

A: There is a time of perfection when one has no obstacles in giving alms. For example, charity was perfected when King Sivi gave his body [to be eaten by a hawk] on behalf of a dove. The keeping of the precepts was perfected when King Sutasoma, though losing his throne, still wrote a verse praising the moral life and did not indulge in slander. Patience was perfected when the hermit Kṣānti bore no resentment as his limbs were severed by King Kali, and his body was restored. Diligence was perfected when Prince Mahātyāgavat entered the sea to search for a [wish-fulfilling] jewel for the sake of all the people. He finally obtained the jewel [from the hair of the Dragon King] to help the poor. However, the sea god hid the treasure while he was sleeping. When the Prince awoke he vowed to scoop out the entire ocean with his own body. Indra was moved by this sight and all the heavenly deities helped him until it was half done. Also, for seven days Śākyamuni stood on one foot and praised the Buddha Puṣya. Concentration was perfected when a bird built a nest in the hair of the hermit Śaṅkhācārya while he was in a concentrative state. He did not emerge from his concentrative state until the chicks could fly away. Wisdom was perfected when the Prime Minister Govinda divided the land of Jambudvipa into seven parts, which put an end to the bitter fighting between [the seven] countries.

Q: How are these Four Teachings classified with regard to this realm of the [triple] world and the transworldly realm?

A: The two Teachings of the Tripiṭaka and the Shared both correspond to this realm of the [triple] world. Both Distinct and Perfect Teachings correspond to the transworldly realm.

Q: How are they classified with regard to phenomenal appearances and reality?

A: The Tripiṭaka Teaching corresponds to the phenomenal appearances of this realm. The Shared Teaching corresponds to the reality of this realm. The Distinct Teaching corresponds to the phenomenal appearances of the transworldly realm, and the Perfect Teaching corresponds to the reality of the transworldly realm.

Q: How are they classified with regard to Hinayāna and Mahāyāna?

A: The Tripiṭaka Teaching belongs to the Hinayāna. The Shared Teaching is common to both the Mahāyāna and the Hinayāna. The Distinct and Perfect Teachings are completely Mahāyāna.

Q: Also, how are they classified with regard to the tentative and the real?

A: The first three are tentative, and the last one is real.

Q: What is ultimate Buddhahood in the Perfect Teaching?

A: The self-wrought reward body of enjoyment of the Tathāgata Vairocana.

Q: How is this known?

A: In the Mo-ho chih-kuan [Chih-I’s The Great Calming and Contemplation] it says, “If one contemplates Twelvefold Conditioned Co-arising and culminates the reality of the Middle Path, this refers to the Buddha Vairocana of the Perfect Teaching. When he is seated on the seat of enlightenment, it becomes the seat of emptiness.” The Saddharma-puṇḍarīka-sūtra Upadeśa says, “Secondly, manifesting the wisdom of the Buddha [as reward body] and completing the practices of the Ten Stages, one attains the enlightenment of eternal Nirvāṇa, because, as the Lotus Sutra says, ‘Good sons, I have actually already attained Buddhahood immeasurable and unlimited hundreds and thousands and millions and billions of aeons ago.’ ” The Sutra of Meditation of the Bodhisattva Universal Virtue [Pu hsien kuan Ching] says, “The Buddha Śākyamuni is called ‘Vairocana Who Pervades All Places.’ This Buddha’s abode is called ‘Eternal Tranquil Light.’ It is a place that embodies the perfection of permanence; a place where the perfection of the selfhood is established; a place where the marks of Being are extinguished by the perfection of purity; a place where the marks of body and mind do not abide due to the perfection of pleasure.”

Q: Why is this called “Perfect”?

A: “Perfect” means “not one-sided.” It is different from the two previous Teachings in that it is direct in its explanation of subtle reality. It is different from the graded and differentiated Teachings in that its teachings are perfectly integrated and unobstructed. Also, its teaching, reality, wisdom, severance, practice, levels, causes, and results are perfect; therefore it is called the Perfect Teaching.

Q: What do you mean by “direct in its explanation of subtle reality,” and “perfectly integrated and unobstructed”?

A: [In the Perfect Teaching] from the beginning one contemplates true reality, and objects are perceived as identical with the Middle; [one sees] that there is not one color or odor that is not the Middle Path. One knows directly the true reality of the perfectly integrated threefold truth. From beginning to end, there is no Buddha-dharma that is not truly real.

Q: What reality is clarified in this Teaching?

A: It clarifies the truth of the Middle Path, which is beyond conceptual understanding.

Q: For whose sake is it explained?

A: It is explained for the sake of those with the sharpest faculties.

Q: Why is this called “Distinct”?

A: “Distinct” is a term meaning “not common.”

Q: What is meant by “not common”?

A: This teaching is explained apart from those of the two vehicles, therefore it is called the Distinct Teaching. Also, its [interpretation of] teaching, reality, wisdom, severance, practice, levels, causes, and results are distinct from [those of] the previous two Teachings and distinct from the last teaching of perfect integration. Therefore it is called “Distinct.”

Q: What principle [of reality] is clarified in this Teaching?

A: It clarifies the principle of the Four Noble Truths as immeasurable.

Q: For whom is it taught?

A: Only to transform Bodhisattvas, and not to lead those of the two vehicles across.

Q: What is the meaning of that called “Shared”?

A: Shared means “the same.”
Q: Why is it said to be the same?

A: It is called Shared because those of the three vehicles [Śrāvakas, Pratyekabuddhas, and Bodhisattvas] all accept the same [content].

Q: If those of the three vehicles accept the same, then is it Mahāyāna or Hinayāna?

A: It is actually meant for the Bodhisattvas but also shared on the side with those of the two vehicles. Therefore it is introductory Mahāyāna.

Q: How many types are there of this Shared Teaching?

A: There are many meanings, which can be summarized in eight parts: teaching, reality, wisdom, severance, practice, levels, causes, and results. All of these are shared by those of the three vehicles.

Q: For what reason do you say that these teachings, and so forth through results, are shared?

A: (1) The teachings are shared because those of the three vehicles accept the same teaching concerning the emptiness of that which is conditionally co-arisen. (2) Reality is shared because they share the same one-sided view concerning reality. (3) Wisdom is shared because they are the same in attaining the wisdom [of the emptiness] of all things [so that they are] skillful in saving [sentient beings]. (4) Severance is shared because their severance of the delusions of this triple world is the same. (5) Practice is shared because the practice for [attaining] non-defilement is the same. (6) The levels [of attainment] are shared because the stages from “parched wisdom” to the stage of Buddhahood are all the same. (7) Causes are shared because the nine non-obstructions are the same. (8) Results are shared because the results of the nine liberations and two types of Nirvāṇa are the same.

Q: There are eight meanings to the term “Shared.” Why is one singled out and called “Shared Teaching”?

A: Without the Shared Teaching one cannot know the shared [perception of] reality, and so forth, and one cannot attain the shared results.

Q: Those of the three vehicles all accept these teachings. Why is it not called “Common Teaching”?

A: If it were called “Common,” it would include only the attainment of the closer [Hinayāna] extreme of the two vehicles, and not the further extreme [of the Mahāyāna]. If we use the term “shared,” then this is convenient for both, and it includes the near [Hinayāna Tripiṭaka Teaching] and far [Mahāyāna Distinct and Perfect Teachings].