[T]o classify into crude and subtle from the perspective of “in accordance with feelings and/or wisdom.”

First, in terms of the Tripiṭaka Teachings, one first hears the two truths in accordance with feelings. One becomes attached to the true words and makes them false, thus arousing a [mistaken] view concerning language. Therefore this cyclic existence of life and death continues and a suitable atmosphere for [cultivating] the Buddha dharma is lacking. If one is able to assiduously cultivate mindfulness⁵⁷⁶ and arouse the four good roots,⁵⁷⁷ then at that time the two truths in accordance with feelings are all called “mundane.” The two truths which are illumined through the attainment of no outflow [of passions] are all called “real.” The real and the mundane [truths] which are illumined by the wisdom of no outflows [of passion] of those who have attained the four fruits [of the śrotāpanna, sakṛdāgāmin, anāgāmin, and arhat]⁵⁷⁸ are all called the two truths which are “in accordance with wisdom.” Those in accordance with feelings are crude, those in accordance with wisdom are subtle.

It is like when milk first turns into cream. After the attainment of cream, the mind has the essence of faith and one has no obstruction to leaving or appearing in [this world]. Therefore upon realizing [the distinction in teachings] “according to feelings,” “according to feelings and wisdom,” and “according to wisdom,” the Shared Teachings, advancing from the Shared to the Distinct, and advancing from the Shared to the Perfect are taught. This leads people to be ashamed of the small [Hinayāna], seek the great [Mahāyāna], regret one’s limited capacity,⁵⁷⁹ and thirst after the superior vehicle. This is like when cream turns into curds. When the mind gradually advances in the Shared [Teaching], then the [distinctions are made] “according to feelings, according to feelings and wisdom, and according to wisdom,” and the Distinct Teachings and the advancing from the Distinct to the Perfect is taught, the unique prajn͂ā-wisdom [of the bodhisattvas] is clarified, and one is “ordered to perform the household duties, freely handle the gold, silver, and precious treasures, and comes to know [the father’s business].”⁵⁸⁰ When one comes to know this, it is like when curds turn into butter. After a long exposure to the Dharma of all Buddhas, the real truth ⁵⁸¹ should be explained, i.e. the perfect two truths “according to feelings, according to feelings and wisdom, and according to wisdom.” This is like when butter turns to ghee. These are the six kinds of two truths which are used to prepare and mature sentient beings.
Separately there are the [first preparatory] four flavors; therefore they are crude. The one flavor of ghee is subtle.

576

The stages of practice at, in T’ien-t’ai terms, the lower level of ordinary men,which include the five meditations for putting the mind at rest, mindfulness concerning objects individually and mindfulness concerning objects in general. See Chappell, Tient’ai Buddhism, 96—98; Hurvitz, Chih-i, 346—347. return

577

The four levels of practice previous to and preparatory for the level of “insight into the path” (darśana-mārga). In T’ien-t’ai technical terms, these levels correspond to the higher level of ordinary men. These four are the levels of “warming up,” the “summit of concentration,” “patience,” and “dharma supreme in the world.” See Chappell, Tien-t’ai Buddhism, 98; Hurvitz, Chih-i, 347. return

578

In T’ien-t’ai terms, this is the next “stage of sagehood” which includes the three levels of insight into the path (darśana-mārga), cultivating the path (bhāvanā-mārga), and the level of no more learning (aśaikṣa). See Chappell, Tien-t’ai Buddhism, 98—99; Hurvitz, Chih-i, 347-349. return

579

“Ones’s defeated seed, or potential.” This refers to the Hinayāna belief that the extinction of passions and the attainment of arhatship is the highest possible attainment, and thus one is “defeated,” or trapped at this level, and cannot or will not advance to the highest goal of Buddhahood. return

580

See the parable of the rich man and his son in the Lotus Sūtra. The lost son does not realize his true nature as the rich man’s heir, so the rich man uses expedient means to gradually teach the son his true nature. Hurvitz, Lotus Sūtra, 88, translates the context as follows: “At that time, the great man was taken ill, and knew himself that he was to die before long. He addressed his poor son, saying, ‘I now have much gold and silver and many precious jewels, with which my treasure houses are filled to overflowing. You are to find out whether there is much or little in those [houses], what is to be taken in, what is to be given out. Such are my thoughts, and you are to understand i my meaning. What is the reason? It is that you and I are now to be no different. You are to exercise care and to let nothing get lost.’ At that time, the poor son, straightaway receiving his instructions, took charge of the multitude of things. … Yet he had no craving for so much as a single meal, but continued to live as before in the same place, still unable to put off his lowly thoughts.” return

581

T. has , “real treasure,” but the Bukkyō tai.kei edition has , “real truth,” which is more consistent with the context. return

Question: Why is there no advancement from the Tripiṭaka Teachings?

Answer: In the Tripiṭaka teachings [the two truths are understood as] non-identical within this world. The Hinayānist attains enlightenment and is “an arhat who has destroyed his fundamental impurities” [and thus believes he has no higher goal to attain].⁵⁷² Therefore I do not discuss advancement [for those of the Tripiṭaka Teachingl.⁵⁷³ The other six are Mahāyāna teachings. If one wishes to advance, one must learn to leave the past [accomplishments] behind. Therefore I teach [the doctrine of] “advancement.”

Question: If there is no advancement [to a higher level for those of the Tripiṭaka Teaching], is there no encounter, with the final truth and ultimate enlightenment]?

Answer: The meaning of advancement is different from the meaning of “encounter.” When one has not yet encountered [the ultimate teaching as revealed in the Lotus Sūtra], there is no discussion of advancement [to the more profound Distinct or Perfect Teachings].

572

This phrase is from the Vimalakīrtinirdeśa Sūtra where Mahākāśyapa expounds on the disadvantages of being a śrāvaka. Boin, Vimalakīrtinirdeśa Sūtra, 179, translates the context as follows: “It would be better to become guilty of the five acts of immediate fruition [ānantarya] than to be like us holy ones (arhat) who are completely delivered [atyantavimukta]. And why? Because those who become guilty of the five ānantarya still have the power to destroy these ānantarya, to produce the thought of enlightenment and gradually attain all the Buddha dharmas. While we, arhats, who have destroyed our impurities [kṣīṇāsrava], will never be capable of it.” return

573

In other words, since arhatship is the highest goal in the Tripitaka Teaching, and they believe that there is no higher attainment, there is no sense in talking of “advancing” from the Tripiṭaka Teaching to the Mahāyāna levels of the Shared, Distinct, or Perfect Teaching. Nevertheless the problem remains that since, according to the Lotus Sūtra and a fundamental issue for Chih-i, everyone has the Buddha-nature and is destined for eventual Buddhahood, so there must be some sort of advancement even for those who have attained the “complete extinction” of arhatship in the Tripiṭaka teaching. return