The Lotus Sūtra includes a number of passages which could be read as advocating correct behavior and thus as a form of precepts. In order to understand Saichō’s use of the Lotus Sūtra and the ways in which later scholars interpreted his references to it, these passages must be considered. Medieval Tendai scholars maintained the position that these passages described four types of precepts. First were the eternal unconditioned precepts which provided the foundation for all other sets of precepts, called the Lotus One-vehicle precepts (Hokke ichijōkai) or the Unmanifested Diamond precepts (musa kongōhōkai). These precepts were formless, without definite content, and based mainly on the second chapter of the Lotus Sūtra. No direct reference to these precepts was found in Saichō’s works.

In contrast to these formless precepts, the other three types did have definite contents. The second type concerned the behavior of those who preached the Lotus Sūtra. It was referred to in Saichō’s Final Admonitions (Yuikai).

The third type consisted of four requirements for people who would devote themselves to upholding the Lotus Sūtra (jikyō) after the Buddha’s death. They were to:

1. 1. Be under the guardianship of the Buddhas.
   2. Plant the roots of a multitude of virtues.
   3. Enter the various correct concentrations.
   4. Aspire to save all living beings.

This list did not play an important role in Saichō’s thought and was referred to only in works by later scholars.

The fourth and most important type of precepts was found in the chapter on serene and pleasing activities (Anrakugyōbon) [Peaceful Practices] in the Lotus Sūtra. This chapter described the ways in which bodhisattvas were to practice during the period of the decline of the Buddha’s teaching. These practices consisted of general instructions for preaching and for adhering to the teachings of the Lotus Sūtra rather than actual rules. They were grouped into four categories: action, word, thought and vow. Saichō was concerned mainly with the actions which the sūtra recommended. These were divided into two sets. The first set was a description of the religious practices which a devout person should follow, such as quietly meditating on things as they are. The second set was a list of the many types of people whom a Mahāyāna Buddhist was to avoid. Commentators traditionally divided this set into ten types of people, the fifth of which consisted of those who sought Hinayāna goals.

These precepts, usually called the anrakugyō (serene and pleasing activities), have long played as important role in T’ien-t’ai thought.