The Prose & Verse of The Lotus Sutra

The Prose & Verse of The Lotus Sutra

Chapter 2
Ways & Means

Page 2

2. The Elaboration

First we will present an old understanding of the five periods¹ of provision and reality.

During the first twelve years (The Agama Period)² the Buddha illuminated the phenomena of impermanence as that which is provisional and the principle of impermanence as that which is the real, as indicated in the Abhidharma. Now this understanding is refuted. The idea of impermanence is a therapeutic means of teaching, which is one of the Three Siddhanta³. How can it be the reality? It is not the ways and means used here in this chapter.
After these first twelve years there was the The Prajna Period⁴. The Buddha illuminated temporary existence as that which is provisional and the identity of temporary existence with emptiness as that which is real. This understanding is also refuted. Although one may abolish all the thoughts and ideas that are observed and extinguish all cognitive words and language, after illuminating that temporary existence is identical with emptiness, there will still be the observation of thoughts. And so this is not the idea used in this chapter.
Then such Sutras as those on Vimalakirti and The Brahma's Questions (The Vaipulya Period)⁵ made the silent inner mirror that is the dual object of emptiness and existence to be the real wisdom, and made the spiritual stirring and transformation and the response to need⁶ to be the provisional wisdom. Now it is seen that the inner mirror and the outer application are a duality, and so there is still not entry into the door of non-duality. This is not the idea used here in this chapter.
Next The Lotus Sutra illuminated the three provisions⁷, with the three being provisional and the four unities⁸ being the reality. Now it is explained that with each of the three provisions one will not understand the reality and the one reality does not involve the three provisions. This is not the idea used here in this chapter.
Next The Nirvana Sutra made the impermanence that is understood before the attainment of the diamond wisdom⁹ to be provisional and they made the permanence that is understood after the attainment of the diamond wisdom to be the reality. Now we reason that the absolute reality as-it-is is permanent even before the attainment of enlightenment, and that the accordingly measured wisdom is provisional even after the attainment of enlightenment.

And so this older understanding of the five periods of provision and reality is not used in this chapter.

And then there were the four schools with words of both half and full meanings¹⁰ that clarified the dual wisdom of provision and reality that are not now used in this chapter.

And then there were people that understood:

That the ways and means are just the provisions such as they are whereas the reality is the reality.
That the ways and means are the provisional skills whereas the reality is the wisdom and insight.
That the ways and means are the temporary provisions, the three carts outside the door¹¹.
That the ways and means are the provisional opportunities, the opportunities to teach of the three vehicles.
That the provisions are the words that illustrate reality. There are illustrations such as that of the balance beam. First it is too heavy. Upon adjusting it, it is too light. Upon being in centered, it is even. In being joined together perfectly in the Buddha’s wisdom, there is the illumination that is called ‘measured’.¹²

With the provisions just being such as they are and with the provisions being those things that are temporary, there is the explanation of them in terms of their location.
With provisions being opportunities, there is the explanation of them in terms of them being doors to the Dharma.
With provisions being a balance beam or skillfulness there is the explanation them in terms of wisdom and ability.

Each of these ideas does not include the meaning of the others and they do not blend into that which is secret and wonderful. It is impossible to use these ideas to explain this chapter.

And then there are people with the four kinds of dual insight¹³:

First, there is one that is provisional and one that is real.
Next, with the dual wisdom of emptiness and existence, one observes emptiness with neither the detachment of the Two Vehicles nor the tainting of existence and emptiness that occurs in ordinary people.
Next, with the inner stillness of existence and emptiness being that which is real, the external application of this stillness is that which is provisional.
Next, with the different kinds of permanence and impermanence that are before and after the attainment of the diamond wisdom, there is that which is provisional and real.

The first dual insight makes one bear faith.
The next dual insight makes one bear understanding.
The next dual insight makes one have influence on others.
The last dual insight is the fruit.¹⁴

These dual insights all have three turns.

First, with existence being that which is mundane, emptiness is the absolute.
Next, with emptiness and existence both being that which is mundane, that which is neither emptiness nor existence is the absolute.
Next, with emptiness and existence being a duality, that which is neither emptiness nor existence is non-duality. With duality and non-duality both being that which is mundane, that which is neither duality nor non-duality is the absolute.

The turns of the doctrine and the wisdom are both described like this.

How is this so? Because of the Personal Siddhanta¹⁵ a person who is not awakened before hearing of Truth of Duality may become awakened after hearing of it. Because of this there are different understandings of the Truth of Duality that are not the same.

And The One That Has Come has always depended upon the Truth of Duality to teach the spirituality of the Dharma. And so there are Three Doors to the Truth of Duality. Although the Buddha’s doctrines are many, they do not go beyond these Three Doors.

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Footnotes:

1. The five periods: A reference to a chronological division of the Buddha's teachings that serves to explain the maturing of the teachings from the earliest (and shallowest) to the latest (and deepest). The older division described here bears some similarity to the T'ien T'ai scheme of the gradual progression of teachings except that it omits the Flower Garland (Avatamsaka) period, reverses the Wisdom (Prajna) and Universal Way (Vaipulya) periods, and divides the Lotus and Nirvana periods into two different periods. See The Five Periods as taught by Chih-I

2. The Agama Period: The Agamas (known in the Theravada School as the Nikayas) are generally considered to the oldest teachings in the Buddhist canon. The most basic teachings of Sakyamuni, which were taught early in his career. See The Five Periods

3. The idea of impermanence is a therapeutic means of teaching, which is one of the Three Siddhanta: The teaching about impermanence is used to heal those with distorted views about what is permanent, that is, those that believe in the permanence of those things that are truly impermanent (all things that are subject to birth and death, the self, feelings, thoughts, etc.). The Three Siddhanta are the provisional teachings whereas the Siddhanta of the Highest Significance is the real teaching. See The Four Siddhanta.

4. The Prajna Period: The Sutras of the Wisdom (S. Prajna) period were those in which the primacy of the Bodhisattva practice was emphasized. Having already refuted the small vehicle teachings, the dialectics of the middle way and the understandings of emptiness were more deeply developed. Sutras from this period include the various Prajna Paramita Sutras. This period corresponds with the Indian Madhyamika Schhol and the teachings of Nagarjuna and his followers.

5. Such Sutras as those on Vimalakirti and Brahma's Questions (The Vaipulya Period): The Sutras of the Universal Way (S. Vaipulya) period were those in which the followers of the small vehicle were converted to the great vehicle. Those that were only seeking their own spiritual salvation or awakening were guided to turn their lives over to a greater purpose, and seek union with a greater spiritual reality. These included the Vimalakirti Nirdesa Sutra and the Visesacinta Brahma Parapriccha Sutra. This period corresponds with the Indian Yogacarya School and the teachings of Asanga and Vasubandhu.

6. The silent inner mirror that is the dual object of emptiness and existence is the real wisdom: One's own inner spiritual realization the spiritual stirring and transformation and the response to need: The teaching and spiritual influence of others.

7. Illuminated the three: Chih-I used three as a metaphor for that which is provisional, that which is the manifestation; there were The Three Vehicles, The Three Truths, The Three Provisional Doctrines, the Three Siddhanta etc. These three are distinguished from and reunited with the one, which represents that which is real, that which is the source - The One Vehicle, The Single Mind, The Total Doctrine, The Siddhanta of the Highest Significance, etc.

8. The four unities: of the Total Doctrine:
Unity of Principle, which is revealed in the Ten Spiritual Realms
Unity of Doctrine, which is revealed in the Five Periods of Doctrine
Unity of Practice, which is revealed in the Observation of the Mind
Unity of Person, which is revealed in the Six Identities with Enlightenment

9. The diamond wisdom: The indestructible Diamond Wisdom (Vajramati) of the Buddha

10. The four schools with words of both half and full meanings: The teachings of the four periods preceding the teaching of The Lotus Sutra. See The Five Periods Words with half meanings and full meanings: Words with half-meanings (literally 'half-words') are words that reveal some truth but produce some illusion. Words with full meaning (literally 'full-words') fully reveal truth and do not produce any illusion. The words of the small vehicle teachings are said to be half-words whereas the Great Vehicle teaching is said to have full words.

11. The three carts outside the door: From chapter three of The Lotus Sutra on The Parable. There are children (living beings) playing in a burning house (Life & Death) and the Buddha must entice them to leave the house by promising them three carts that they can play with that are just outside the door of the house. The three carts are the Three Vehicles that enable one to leave the burning house that is mortality in the threefold realm of Life & Death.

12. Being joined together in the Buddha’s wisdom, there is the illumination that is ‘measured’: Calm (Samatha) and Observation of the Mind (Vipasyana) are harmonized into the proper balance of Mental Concentration (Samadhi) and Spiritual Insight (Prajna)

13. Dual Insight: Insight into that which is provisional and that which is real

14. These four explain the forty stages of the Bodhisattva path:
The first dual insight makes one bear faith: The Ten Abodes of Inspiration - Opening up the doors to spiritual enlightenment
The next dual insight makes one bear understanding: The Ten Practices of Virtue - The Paramitas - Revealing spiritual enlightenment in one's own life
The next dual insight makes one influence others: The Tenfold Dedication, The Turning Over of Merit - The Parinamanas - Awakening it in others
The last dual insight is the fruit: The Ten Groundings of the Enlightenment - The Bhumis - Entering into the one universal enlightenment

15. The Personal Siddhanta: Developing the good spiritual roots of living beings; faith, diligence, presence of mind, mental concentration and spiritual insight

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