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The Collected Teachings of the Tendai Lotus School

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The Collected Teachings of the Tendai Lotus School by Gishin was translated from the Japanese by Paul L. Swanson and published in 1995 as part of the BDK English Tripiṭaka (97-II).

From the Translator’s Introduction

The Collected Teachings of the Tendai Lotus School (Tendai Hokkeshū Gishū) is an introduction to the doctrine and practice of the Japanese Tendai school. It was compiled by Gishin (781-833), the monk who accompanied Saichō (767-822) to T’ang China as his interpreter, so that he might help to transmit the Chinese T’ien-t’ai tradition to Japan. He later succeeded Saichō as head of the Tendai establishment on Mt. Hiei. The content of this work consists, for the most part, of extracts from the writings of Chih-i (538-97), the founder of Chinese T’ien-t’ai Buddhism; and it concisely outlines the basic tenets of Tendai doctrine and practice. Except for the introduction and colophon, it takes the form of a catechism. It is divided into two major sections, on doctrine and on practice. The section on doctrine contains a discussion of the Four Teachings, the Five Flavors, the One Vehicle, the Ten Suchlikes, Twelvefold Conditioned Co-arising, and the Two Truths. The section on practice discusses the Four Samādhis and the Three Categories of Delusions.

The Collected Teachings of the Tendai Lotus School was compiled in response to an imperial request that each Buddhist school prepare a description and defense of its own doctrine for submission to the court. The resulting texts are often referred to as “The Six Sectarian Texts Compiled by Imperial Request in the Tenchō. …

The exact date of compilation of this present work is uncertain. The Tendai zasu ki, an ecclesiastical history of the Tendai prelates, claims that Gishin compiled it in 823; but the closing verse in the Collected Teachings itself mentions the Tenchō era (824-34). It was probably submitted to the court in 830 along with the other five works.

The Collected Teachings of the Tendai Lotus School is the shortest of the works submitted to the court by the six Buddhist schools. … Its content is limited to Tendai proper and does not discuss esoteric Buddhism, Zen, or precepts, the other three of the so-called “four pillars of Japanese Tendai.” This was the cause of some controversy, since it ignored both esoteric Buddhism, which was in such great demand at the time, and the important issue of Hinayāna vs. Mahāyāna precepts. Perhaps Gishin felt that a straightforward presentation of the unique features of Tendai proper, as presented in the writings of Chih-i, was most important. Thus the final incorporation of esoteric Buddhism into Japanese Tendai was left to later monks such as Ennin (794-864), Enchin (814-89), and Annen (841-?).

Tendai Lotus School Teachings, p 1-2

At the conclusion of the Preface, Gishin writes:

This compilation first presents the two main topics, Doctrine and Contemplation. Next, under these categories it lists all the essential points and outlines them. However, the doctrine is vast, so that shallow and ignorant people become lost. Mysterious reality is deep and profound, so that fools cannot measure it. It is like scooping up the ocean with a broken gourd or viewing the heavens with a tiny tube. Therefore I clumsily take up this great rope [of the vast Buddha-dharma] and feebly attempt to compose this work. At times the text is brief and the meaning hidden, at times [it is] short or long. If one tried to exhaust all the details, the result would be too complicated. As an incomplete presentation of the essentials of our school, it resembles a crude commentary. The attempts at summation often miss the mark, and the essential content is difficult to outline.

The reason that the Four Teachings and the Five Flavors stand at the beginning is that these are the fundamental doctrines of the original Buddha and the basis of this [Tendai] school’s profound teaching. The other doctrines are numerous, but they depend on and proceed from these first two. This work consists of one fascicle and is called The Collected Teachings of the Tendai Lotus School.

Tendai Lotus School Teachings, p 7

At the end, Gishin offers this verse:

In praise it is said:

After Kuśināgara [where the Buddha entered final Nirvāṇa] ,
In the midst of the era of the semblance Dharma,
The two sages of Mt. Nan-yo and Mt. T’ien-t’ai
And the two leaders Chan-jan and Saichō
Firmly established the Path for the myriad years,
And its doctrine crowned all schools.

In the Tenchō period (824-834) Buddhism again flourished.
The Emperor mercifully requested
A presentation of the admirable [doctrines].
Therefore, of the luxuriant meanings
I have outlined just a few.

Tendai Lotus School Teachings, p 136

The text translated by Swanson was actually copied in the middle of the winter of 1649 by “an anonymous private monk”:

Colophon

The Collected Teachings is a composition by Master [Gi]shin of Mt. Hiei. Whether on teachings or on the practice of contemplation, it is an outline of the 80,000 doctrines in the twelvefold scripture, a summary of the essentials concerning all the subjects of this [Tendai] school, rolled up in many pages. It should be recognized as a substantial vessel of scholarship. It is also a book that has reached the attention of the Emperor. It has already been officially presented to the court. How can it not be transmitted? In the past it was popular, but it became old with the years. Since there are not a few errata [in the text], I am now correcting and editing it, adding punctuation, having catalpa wood plates carved, and bringing it to print. It is hoped that this work by such a virtuous elder will not disappear for a thousand years.

Tendai Lotus School Teachings, p 137

See Tendai Lotus Teachings and Nichiren

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Tendai Lotus, Petzold Nichiren, Blog

Viewing Nichiren Through a Tendai Lens

When I first started publishing quotes from The Collected Teachings of the Tendai Lotus School by Gishin back in February, I mentioned that I was unclear on where Nichiren’s teachings diverge. I asked Rev. Ryuei McCormick about the difference between Tendai and Nichiren on the 3,000 realms in a single thought moment, and I published his response yesterday. But I wanted a fuller explanation of the similarities and differences between Tendai and Nichiren.

As I was organizing the quotes from Gishin, I recalled that I had a copy of Bruno Petzold’s book, Buddhist Prophet Nichiren–A Lotus In The Sun. Petzold was a German journalist and educator who lived in Japan in the early 20th century. While in Japan he became fascinated with Buddhism and eventually became a Tendai monk. At the beginning of World War II, Petzold was decorated by the Emperor of Japan for his 25 years of service. Soon afterwards the Tendai Sect conferred upon him the rank of Sōjō, or archbishop. He died in 1949 and his ashes are buried at Hieizan, the home of the Tendai sect on Mount Hiei.

That Tendai background is evident in his treatment of Nichiren and his teachings. When I first picked up his book in 2021, I was unsure how to approach Petzold’s obvious Tendai-centered discussion. His was not a devout view of Nichiren. Now, however, Petzold’s view of Nichiren through the lens of Tendai teachings offers insight into how Nichiren, the one-time Tendai monk, used Tendai teachings as a foundation for his doctrine.

In the book, Petzold explains at one point:

Nichiren incorporates into his own system the whole Tendai philosophy. He adopts the classification of the Five Periods and the Eight Teachings; he acknowledges the doctrines of the Perfectly Amalgamated Three Truths (i.e. the Synthesis of vacuity and phenomenal reality in the Middle) and of the Identity of the One Mind and the Three Thousand (representing the totality of phenomena), and he upholds the practice of the Three Meditations in One Mind. He teaches the Oneness of the World. He proclaims that the whole universe in its essence is nothing but Buddha’s own body, so that even trees and grasses do not only attain Buddhahood, but are direct manifestations of Buddha. Similarly he maintains that the cosmos or the Tathāgata is our own body and soul; that the Buddha, Truth and Paradise are not outside of our own self; that Buddhahood can be attained in our present life and in our present body; that the Buddha, the mind and the living beings form One Unity. There is not one single important Tendai doctrine which is not a part of Nichiren’s system.

Petzold, Buddhist Prophet Nichiren , p 50-51

That’s not to suggest there is no difference. As Petzold explains:

[N]ichiren’s tenet for criticism of the Tendai Hokke Sect lies in its harmonizing tendencies. His objection to their meditation is based on their acceptance of Dharma Daishi’s zen meditation, which contradicts the teaching of Tendai Daishi; and the subsequent disassociation of the proper Tendai Teaching (shikan) from its original source, the Hoke-kyō.

Petzold, Buddhist Prophet Nichiren , p 109

Today, I’m publishing Senchu Murano’s Preface, which he wrote for Petzold’s book. As Murano explains, Petzold’s view of Nichiren was greatly colored by three books published in the early 20th century:

  • Nichiren, the Buddhist Prophet by Anesaki Masaharu, 1916
  • Japanese Civilization: Its Significance and Realization, Nichirenism and the Japanese National Principles by Satomi Kishio, 1923
  • Nichiren-shū kōyō (Manual of the Nichiren Sect), Shimizu Ryōzan, 1928

During the month of May I will publish select quotes from Petzold, many of which outline where Nichiren doctrine departs from Tendai teachings. I would prefer to read a book written from the Nichiren perspective, but Petzold meets my current needs.

Buddhist Prophet Nichiren–A Lotus In The Sun

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Nichiren’s Departure from Tendai and Chih-i

Back in February, I started publishing quotes from “The Collected Teachings of the Tendai Lotus School,” which was written by Gishin in 830 CE. Those quotes offer a very readable explanation of the Japanese Tendai teachings that Nichiren was immersed in as a young monk. But he did not accept those teachings wholly, making modifications and adjustments based on his understanding.

At the time, I told Rev. Ryuei McCormick, “What I would love to find is a detailed discussion of where Nichiren diverged from Chih-i, especially a full explanation of the difference between Chih-i’s 3,000 realms in a single thought moment based on the 10 Suchnesses and Nichiren’s 3,000 realms in a single thought moment based on Chapter 16 and, in particular, the difference in application.”

Here’s his response:

Theoretically there is no discernible difference, though perhaps it could be argued that Miaole and later Nichiren made ichinen sanzen central, whereas in the Great Calming and Contemplation it is “merely” used to describe the contemplation of the truth of the provisional existence of the aggregates-entrances-elements, not even of the truth of emptiness or the truth of the Middle Way. It is, in effect, a contemplation that can lead one in to the deeper understanding of emptiness, the middle, and the threefold truth that embraces all three truths at once.

However, I think the real difference is found in this statement of Nichiren about how his approach differs from that of his Tiantai predecessors:

There are two ways of observing the three thousand worlds in a single thought-moment. One is in terms of principle, the second is in terms of the actual phenomena. At the time of T’ien-t’ai and Dengyō and so on, it was [observed in] principle. Now it is [observed in] actual phenomena. Since [the latter form of] contemplation is superior, the great difficulties [accompanying it] are also superior. The former is the three thousand worlds in a single thought-moment of the provisional teaching [of the Lotus Sūtra], and the latter is the three thousand worlds in a single thought-moment of the original teaching [of the Lotus Sūtra]. They are as different as Heaven and Earth, and at the time of death, you should keep this in mind. (Toki Nyūdō-dono Go-henji also known as Chibyō-shō, Shōwa Teihon p. 1522. Authenticated copy extant. Also see p. 257, WNS: D2)

What this means is that ichinen sanzen in principle is about contemplating that in principle the realm of buddhahood is always present in every thought-moment and therefore we can discern it in meditation or have faith that eventually we will be able to realize it. This is in line with the Trace Gate of the Lotus Sutra wherein all the voice-hearers and others have their future buddhahood predicted. Buddhahood is part of their lives but they won’t personally realize it until much later, for now they must take it on faith. On the other hand, ichinen sanzen in actuality (or in terms of phenomenal practice) is the active expression here and now of the realm of buddhahood that is present in every thought-moment. It is expressed via the practice of the Odaimoku (as well as contemplation of the Gohonzon). This is in line with the Original Gate wherein because buddhahood has no beginning and no end the Eternal Shakyamuni Buddha (and therefore our own buddhahood) is constantly present and active in some manner in every situation. Put another way, if Shakyamuni Buddha’s buddhahood has no beginning or end then our own buddhahood also has no beginning or end, and if Shakyamuni Buddha has been spending all these past eons showing how to attain buddhahood then our own buddhahood is being spent showing how to attain buddhahood. All of this means that in chapter 16’s presentation of buddhahood as without a beginning or end, buddhahood is not just a principle or theoretical possibility but something that is always actual if concealed and obscured. How do we realize this? For Nichiren, faith as expressed in and by the Odaimoku is the gateway.

When I asked for permission to publish his response, Rev. Ryuei said:

Yes, as long as you say that the translation of that gosho passage was done by me. That is from Dharma Flower. You can find the original context here: https://www.nichirenbayarea.org/chapter-11-the-three-great-secret-dharmas

Tomorrow: Bruno Petzold’s Comparison of Tendai and Nichiren Doctrine

Tendai Lotus

The Severance of Delusions in Four Teachings

Q: What does it mean for the practitioners of the Four Teachings to sever delusions and [attain] the fruit of enlightenment?

A: Those of the two vehicles, of the Tripiṭaka Teaching, are basically involved in their own salvation and do not seek the fruit of Buddhahood. After a conversion of their mind they can attain mastery. Bodhisattvas, however, after three hundred incalculable aeons, fulfill the Buddhahood of the inferior vehicle by severing their bonds in a single moment through the thirty-four [correct] states of mind at the preparatory level. The lad of the Himalayas offered soft grass, and the Tathāgata accepted it and attained perfect awakening. Thus one [person] fulfilled the Buddha Path on a seat of grass under a tree. This is an inferior Buddha of transformation.

Next, those of the two vehicles in the Shared Teaching are the same as the Tripiṭaka Teaching. However, Bodhisattvas attain the enlightenment of Buddhahood sitting on an angel’s robe beneath a seven-jeweled tree by severing deluded views and attitudes and minute delusions and their habitual propensities, with the wisdom that comes when one’s final single thought corresponds [to reality as emptiness]. This is a superior Buddha of transformation.

Next, the practitioners of the Distinct Teaching cultivate practices over a period of time to attain the wisdom [gained] from gradual contemplation, and they fulfill the Buddhahood of Subtle Awakening under a seven-jeweled tree. This is a Buddha with a body accepted for the sake of saving others.

Next, the methods of the practitioners of the Perfect Teaching are different from [those of] the previous three. The reason is that with the threefold contemplation in a single thought [realizing that reality simultaneously has the threefold aspects of emptiness, conventional existence, and the Middle], one [realizes that] all is integrated and that there is not one color nor scent that is not the Buddha-nature. Without traversing the three aeons one immediately completes the practice of a [Bodhi]sattva, and without transcending one thought, one directly approaches the fruit of the ultimate Buddha Mahāvairocana. One fulfills perfect awakening on a seat of space. The triple body [of the Buddha] is perfectly complete, and there is no one [who is] superior. This result is truly the goal of this [Tendai] school.

Tendai Lotus School Teachings, p 135-136
Tendai Lotus

The Nature of Reality

Q: What is the meaning of “the nature of reality”?

A: This refers to the mind, which is pure by nature. We abandon our raft at the quay of yonder shore; verbal discussion is not necessary in the garden of awakened enlightenment. Thus I have given the general meaning; how can any questions be added?

Tendai Lotus School Teachings, p 134-135
Tendai Lotus

Delusions and Reality

Q: What is meant by manifesting subtle [reality] without destroying the deluded nature?

A: The essence of the three kinds of delusions is indivisible from the nature of reality. The three kinds of delusions are transformed and produced due to stupidity and illusion. The basis of the four virtuous qualities is also ignorance, because the four virtuous qualities are made manifest through awakening enlightenment. It is analogous to when cold comes and solidifies water into ice, or heat comes and melts the ice and transforms it into water. There is no contaminated water detached from pure water, and one dips for water after breaking the hard ice on top. It is analogous to when one falls asleep and one’s mind is transformed and has various dreams. Phenomenal appearances in the world are like this. The dharmas of mental dreams are also like this. Therefore one seeks enlightenment in the passionate mind. One gains Nirvāṇa within the visible form of the cycle of birth and death. Therefore the Chu-fa wu-hsing Ching says, “Carnal desires are indivisible from the Path. Hatred and stupidity are also likewise.” The Vimalakīrtinirdeśa Sūtra says, “Cravings are indivisible from enlightenment. The cycle of birth and death is indivisible from Nirvāṇa.” The Mahāparinirvāṇa Sūtra says, “Ignorance is converted and changed into enlightenment.” The Buddha explains true enlightenment in this way frequently. Are these not texts that manifest subtle [reality] with regard to delusions?

Tendai Lotus School Teachings, p 134
Tendai Lotus

Clarification of the Delusion of Ignorance

Q: What is properly signified as “ignorance”?

A: The wisdom obstacle is properly signified as ignorance.

Q: What does this mean?

A: The two wisdoms [attained from contemplating emptiness and conventional existence] that seek the wisdom of the Middle should be called the wisdom obstacle.

Q: Why is that called the “wisdom obstacle”?

A: There are three interpretations in understanding this “wisdom obstacle.” (1) It is called wisdom obstacle because wisdom acts as an obstacle. (2) It is an obstacle because wisdom is being obstructed. (3) It is called “wisdom obstacle” because it refers to both the obstacle and [that which is] obstructed.

Q: What wisdom is acting as an obstacle?

A: The wisdoms attained from contemplating emptiness and conventional existence both destroy delusions; therefore they are called “wisdom.” However, now the Middle Path is sought, and these wisdoms in turn produce delusion. These obstruct the attainment of the wisdom of the Middle; therefore they are called wisdom obstacles. They receive their name from the fact that they act as obstacles. Also, since these wisdoms obstruct the wisdom of the Middle, they are obstacles to wisdom. Since this [wisdom of the Middle] is being obstructed, they are called [wisdom obstacles]. Also, the delusions are an obstacle, and that which is being obstructed is the wisdom of the Middle; therefore it is called the “wisdom obstacle.” [The wisdom obstacle] refers to both the obstacle and that which is obstructed.

Tendai Lotus School Teachings, p 127-128
Tendai Lotus

The Meaning of ‘Deluded Views’

Q: What is the meaning of “deluded views”?

A: “Views” refers to views concerning reality. The views themselves are not identical to delusion. When the views are [in accordance with] reality, then delusions are severed. “Deluded views” are so named in accordance with understanding [or lack of it]. However, they are so named not simply in accordance with understanding. They are also so called on the basis of their essence. This means that they are called “views” when they are not in accordance with reality, are definitely mistaken discriminations, and are clearly one-sided views. These are what are named “[deluded] views.”

Tendai Lotus School Teachings, p 121
Tendai Lotus

32 Afflictions

Q: What are the distinct names for the thirty-two afflictions of the realm of desire, and so forth?

A: As for the realm of desire, there are ten [afflictions] that correspond to the truth of suffering: (1) the affliction of covetous desires, (2) the affliction of hatred, (3) the affliction of stupidity, (4) the affiction of arrogance, (5) the affliction of doubt, (6) the affliction of the mistaken view of a Self, (7) the affliction of extreme views, (S) the affliction of heretical views, (9) the affliction of attachment to these views, and (10) the affliction of attachment to precepts. There are seven that correspond to the truth of the causes of suffering: [the above ten] except for the mistaken view of a Self, extreme views, and [deluded] views [stemming] from attachment to precepts. There are also seven that correspond to the truth of extinction: the same as those for the truth of the causes of suffering. There are eight that correspond to the truth of the Path: [the above ten] except for the mistaken view of a Self and extreme views. Therefore there are thirty-two.

Tendai Lotus School Teachings, p 121-122
Tendai Lotus

Mistaken Belief in Self

Q: What is the meaning of the four single views?

A: Attachment to [substantial] Being, attachment to nothingness, attachment to both Being and nothingness, and attachment to neither Being nor nothingness.

Q: Through what ways do these attachments arise?

A: There are many ways for attachments to arise, but they can be explained with reference to [a mistaken belief in a substantial] self.

Tendai Lotus School Teachings, p 121
Tendai Lotus

The Requirement for Practice

The conscious mind is dark and depressed; it has wandered from the right path and does not improve. The nature of the mind is to be noisy and cluttered, and it rejects the jeweled vehicle instead of accepting it. This is due to the dominance of cravings, which obstruct the sun of wisdom like a dark cloud, and the prevalence of the cycle of birth and death, which causes the boat of contemplation to sink in the sea of suffering. Thus the three wisdoms are hidden of themselves, and the three virtuous qualities are not manifest because of this. Therefore practice is required.

Tendai Lotus School Teachings, p 119