TEXT 155

學天台宗法門大意

A Broad Outline for the Study of the Dharma Gates of the Tiantai School

(JPN: Gaku Tendaishū Hōmon Dai’i)

ATTRIBUTION

Translated into English by Rev. Jikai 慈海 Tyler Dehn

©Translation by Jikai Tyler Dehn @ The Saichō Repository 最澄典藏 Project, licensed under CC BY-NC-ND 4.0. Available at: [insert URL of specific text page].

You may share this work freely with attribution (as above), but no modifications or commercial use is allowed without express permission from Jikai Tyler Dehn. See USE/ATTRIBUTION for more information.

Text Overview:

The Gaku Tendaishū Hōmon Dai’i or A Broad Outline for the Study of the Dharma Gates of the Tiantai School, is a precious document recording the words of Venerable Xingman 行滿 ( – 823 A.D) known posthumously as Gusu Heshang Xingman 姑蘇和上 行滿. Xingman was one of two teachers Saichō trained under on Mount Tiantai, in China:

The text functions on the one hand, as a Transmission Document, confirming the essential teachings passed on to Saichō. On the other hand, it constitutes a statement of faith which can be memorised and used as a mnemonic-device in the teaching of disciples.

To this end, it unfolds around the following structure:

• The Five Periods/Flavours 五時/味.
• The Eight Teachings 八教.
• The Three Contemplations 三觀.

ENGLISH	UNPUNCTUATED TEXT	PUNCTUATED TEXT
[Written by the] Tiantai śramaṇa Xingman	天台沙門行滿。	天台沙門　行滿
Here I  [will] rely on the Great Master [Tiantai’s] doctrines of the Five Periods for the expounding of the scriptures, and the Eight Teachings for the explication of [their] meaning. [Over the] lifetime of the The Thus Come One’s (tathāgata) appearance in the world, [His] Transformative Modes did not go beyond these eight [teachings, which] encompass them completely.	今依大師教門。五時説經。八教釋義。如來出世一代化儀。不出此八。收攝具足。	今依大師教門，五時說經，八教釋義。如來出世一代，化儀不出此八，收攝具足。
The Five Periods are said to be based on the Great Sūtra [of the Mahāparinirvāṇa大般涅槃經 , wherein it] says: “ milk is produced from a cow”, [and] this is analogous to “the Buddha’s expounding of the Twelvefold scripture-texts.” The Sudden Teaching, [which is] the Perfect and Complete Sūtra of the Avataṃsaka was the first to be expounded, [and therefore] it is called the First Period.	言五時者。依大經云。從牛出乳。喩佛説十二部經。圓滿修多羅。華嚴頓教。最初之説。名第一時。	言五時者。依大經云：從牛出乳,喻佛說十二部經。圓滿修多羅，華嚴頓教最初之說，名第一時。
Next, “from milk is produced cream”, [and] this is analogous to the Buddha’s expounding the Four Āgamas on the basis of the [Perfect and Complete] Sūtra. For twelve years initially, [He expounded] the Tripiṭaka (lit.Three Treasuries) of the Lesser Vehicle (Hīnayāna),  [and this] is called the Second Period.	次從乳出酪。喩佛從修多羅説中阿含。十二年前。小乘三藏。名第二時。	次，從乳出酪，喻佛從修多羅說四阿含。十二年前，小乘三藏，名第二時。
Next, “from cream is produced buttermilk”, [and] this is analogous to the Buddha’s expounding of the Expansive (Vaipulya) texts after [those] twelve years [of Hīnayāna, and this] is called the Third Period.	次從酪出生蘇。喩佛十二年後。説方等典。名第三時。	次，從酪出生蘇，喻佛十二年後說方等典，名第三時。
Next, “from buttermilk is produced butter”, [and] this is analogous to the Buddha’s expounding of all the works of Prajñā afterwards, on the basis of the Expansive. Starting from matter and mind (rūpa-citta) and ending with the Knowledge [of all] Modes (sarvākārajñatā), it is all entirely ‘Mahāyāna’, [and this] is called the Fourth Period.	次從生蘇出熟蘇。喩佛從方等後。説諸部般若。始自色心。終乎種智。皆摩訶衍。名第四時。	次，從生蘇出熟蘇，喻佛從方等後說諸部般若。始自色心，終乎種智，皆摩訶衍，名第四時。
Next, “from butter is produced ghee”, [and] this is analogous to the Buddha’s expounding the Great Nirvāṇa [and] the Dharma Flower [sūtras] on the basis of the Mahāprajñā, [in order to] open-up the provisional. Both are ‘ghee’, [and this represents] the fulfilment of the Five Flavours. [Nevertheless,] the One Vehicle of the Dharma Flower, opens-up the previous four flavours, by merging the Three [Vehicles] into the One, until there is nothing which is not the Buddha Vehicle. In fulfilling [the intention of] the Ghee Teachings, it alone is given the name of ‘Sublime’, or so they say.	次從熟蘇出醍醐。喩佛從摩訶般若。説大涅槃法華開權。同一醍醐。五味具足。法華一乘。開前四味。會三歸一。無非佛乘。成醍醐教。獨得妙名（云云）。	次，從熟蘇出醍醐，喻佛從摩訶般 若，說大涅槃，法華，開權。同一醍醐，五味具足。法華一 乘，開前四味，會三歸一，無非佛乘。成醍醐教，獨得妙 名(云云)。
The Eight Teachings are said to be: the Sudden, Gradual, Unfixed, Concealed,  Piṭaka, Common, Distinct, and Perfect.	言八教者。謂頓。漸。不定。祕密。藏。通。別。圓。	言八教者。謂：頓、漸、不定、祕密、藏、通、別、圓。
The four teachings from Sudden [onwards,] are the Buddha’s Transformative Modes. The four teachings from Piṭaka [onwards,] are the Buddha’s Transformative Dharmas. In merging the Gradual back-into the Sudden, there is then no other vehicle [except the One], so they say.	頓等四教。是佛化儀。藏等四教。是佛化法。會漸歸頓。更無餘乘（云云）。	頓等四教，是佛化儀。藏等四教，是佛化法。會漸歸頓，更無餘乘 (云云)。
The four teachings from Piṭaka [onwards,] originate from [Master] Tiantai [Zhiyi, but] it is also said that they were bestowed [upon him] by a supernatural monk. And others say that the Great Master [Zhiyi merely] articulated them. And this is why Great Sūtra [of the Mahāparinirvāṇa ] states: “It is because one contemplates with lesser-wisdom that he attains the bodhi of a śrāvaka; because one contemplates with middling-wisdom that he attains the bodhi of a pratyekabuddha; beecause one contemplates with superior-wisdom that he attains the bodhi of a bodhisattva; and because one contemplates with the Supreme-wisdom that he attains the bodhi of a Buddha!” This is none other than the meaning of these [four teachings], etc.	藏等四教出自天台。亦云神僧授與。亦云。大師義立。是故大經云。下智觀故得聲聞菩提。中智觀故。得縁覺菩提。上智觀故。得菩薩菩提。上上智觀故。得諸佛菩提。即其義也（云云）。	藏等四教，出自天台，亦云：神僧授與，亦云： 大師義立，是故，大經云：下智觀故，得聲聞菩提。中智 觀故，得緣覺菩提。上智觀故，得菩薩菩提。上上智觀 故，得諸佛菩提，即其義也 (云云)。
The Three Contemplations are said to be based on a four-line verse from the Middle Treatise (Madhyamaka Śāstra, wherein it) states: “Those dharmas which arise from causes and conditions; I say that they are identical to emptiness; And are also referred to as provisional designations; And these are the meaning of the Middle Path.”	言三觀者。依中論四句偈。云 因縁所生法。我説即是空。亦名爲假名。亦是中道義。	言三觀者，依中論四 句偈云： 因緣所生法，我說即是空，亦名為假名，亦是中道義。
It is because the Three Contemplations are attained in a single-thought, that they are simply referred to as The Three Contemplation in a Single Thought. In their causal [form] they are concentrated upon, [and so] they are called the Three Contemplations. When the Fruit is realised, they are called the Three Virtues [of a Buddha].	三觀一心中得。故云一心三觀 耳。因中用心。名爲三觀。果時證得。名爲三徳[。]	三觀一心中得故，云一心三觀耳。因中用心，名為三觀。果時證得，名為三德。
[By them] one enters into the Secret Treasury, and this is why the [Lotus] Sūtra states: “I place all of [My] children within the Secret Treasury, and I too will before long abide therein.”	入祕密藏。是故經云。安置諸子祕密藏中。我亦不久。自住其共中。	入祕密藏，是故經云：安置諸子祕密藏中，我亦不久自住其中。
The Four Teachings [all] utilise the [Three] Contemplations, [but] each has its differences, and their skill or clumsiness [with them] is not the same. The Piṭaka Teachings [lead to a] clumsy realisation of them, [for they] deconstruct matter, and refer to this as ‘emptiness’. [And therefore,] their Contemplation of Emptiness is still ‘clumsy’.	四教用觀。各有區分巧拙不同。藏教拙度。折色名空。空觀猶拙。	四教用觀，各有區分，巧拙不同。藏教拙度，折色名空。空觀猶拙。
The Common Teachings [lead to a comparatively] skilful realisation of them, [for they know that it is] the essence of matter which is referred to as ‘emptiness’. They still comprehend [only] a semblance [of them], and their faculties are [either] sharp or dull. Their sharp-facultied bodhisattvas on the Eighth Ground and above, simultaneously cultivate the Path [of helping others,] and the Contemplations. And on entering the First Abode, they complete the Three Contemplations.	通教巧度。體色名空。猶來入似。根有利鈍。利根菩薩。八地已上。道觀雙流。攝入初 住。三觀具足。	通教巧度,體色名空。猶來入似，根有利鈍。利根菩薩，八地已上，道觀雙流。接入初住，三觀具足。
The Bodhisattva of the Distinct Teachings cultivate them gradually: first [the Contemplation of] Emptiness, then [the Contemplation of] the Provisional, and lastly [the Contemplation of] the Middle. They use the former two contemplations as the Path of Skilful Means, and attain entry into the Supreme Truth of the Middle Path. They cultivate them separately, as they are not yet capable of [contemplating their] Perfect Interpenetration; therefore they are said to be merely ‘distinct’ [contemplations]. Being ‘distinctly lesser’ or ‘distinctly greater’, they are both called ‘distinct’, and they [also] warrant the name of the ‘Three Contemplations’.	別教菩薩。次第而修。先空次假後中。用前二觀。爲方便道。得入中道第一義諦。別別而修。未能圓融。故云別耳。別小。別大。亦名爲別。得三觀名。	別教菩薩，次第而修，先空、次假、後中。用前二觀, 為方便道，得入中道第一義諦。別、別，而修，未能圓融，故云別耳。別小、別大，亦名為別，得三觀名。
As for the Perfect Teaching’s use of the Contemplations: the beginner [cultivates] the Three Contemplations in a single thought by observing the Three Truths.  The Three Truths are the object, and so they are called ‘that which is observed’ (i.e. the cognitive object). These [Three] Contemplations are called ‘that which is able to observe’ (i.e. the contemplative subject). When both object and contemplator are replete, [one] realises the Principle of the Three Knowledges, in which former and later are non-dual.	圓教用觀者。初心之人。一心三觀。觀於三諦。三諦是境。名爲所觀。是觀名爲能觀。境觀具足。證三智理。初後不二。	圓教用觀者。初心之人，一 心三觀，觀於三諦。三諦是境，名為所觀。是觀名為能 觀。 境觀具足, 證三智理，初後不二。
This is precisely the meaning of the ‘burning whick’ in the Great [Perfection of Wisdom] Treatise (75卷). This Treatise [also] states: “In truth, these three knowledges are attained in a single-moment…they are ‘gradual’ when we expound them, to cause individuals to easily understand.…this is the only [reason] that they are separated and gradual.”	大輪燋炷。即其義也。論言。三智。實是一心中得。説時次第。令人易解。故分次第耳。	大論燋炷，即其義也。論言：三智實是一心中得。說時次第，令人易解，故分次第耳。
The Nirvāṇa and Dharma Flower [sūtras] are both the Ghee Teachings. The Great and the Sublime are of single-essence but different names. [When] the Great Master [Zhiyi wanted to] distinguished them [however], he named the Nirvāṇa the ‘widely gathering teaching’, and the ‘teachings which promote the discipline to discuss the eternal.’ Why? The Dharma Flower opens up the provisional, and [by means of] the Three Cycles [of exposition therein,] bestows predictions [of awakening] on those of superior, middling and lesser faculties, [causing] all to enter the Truth. It is just like the autumn harvest which is stored for winter, [such that] there is nothing left to do; [or when] the great army has already been destroyed, its remnants are no concern. [While] the Nirvāṇa [Sūtra] finishes off [those remnants, by expounding that] there is nothing which does not eternaly abide, and extensively lays bare the tenet of permanence for the ten non-buddhist sages and the arrogant disciples. The sublime meaning of [the discourse about] Cunda [in the Nirvāṇa Sūtra,] is that all can attain awakening, [and so] it is the discourse which ‘widely gathers in’ [those remnants]. This is what is meant here.	涅槃法華。同醍醐教。大之與妙。一體異名。大師判之。涅槃稱爲捃拾教。扶律説常。何者。法華開權。三周記莂。上中下根。皆悉入實。如秋收冬藏。更無所作。大陣已破。餘黨不難。涅槃終窮。無非常住。十仙外道。増上之徒。廣開常宗。純陀妙義。皆以得悟。捃拾之説。其在茲乎（云云）。	涅槃、法華，同醍醐教。大之與妙，一體異名。大師判之，涅槃稱為捃拾教，扶律說常。何者？法華開權，三周記莂，上、中、下根，皆悉入實。如秋收冬藏，更無所作，大陣已破，餘黨不難。涅槃終窮，無非常住，十仙外道，增上之徒，廣開常宗。純陀妙義，皆以得悟，捃拾之說。其在茲乎 (云云)。
The first section of The Great Calming and Contemplation [known as] the Synopsis, does not go beyond the different names of the Dharma Flower Samādhi! By relying on the Sūtra to cultivate the Contemplations, it does not count the treasures of others, but sets the mind on the stages. [Within this chapter,] the Four Kinds [of understanding] The Four Truths determine the negative, and reveal the positive. [Understanding the stages of the beginner who has just] generated Bodhicitta, and the advanced [practitioner] from the perspective of the Six Identities, ensures that the Vermillion and Purple [of the Absolute] is not beyond reach (今以六即望之，初心無所失，聖境無所濫。 ).  For these six stages entail [each other,] (橫攝諸法，竪攝六位，高廣具足 ) and so beginner and advanced [practitioner] are non-dual. When we speak of ‘six’, this demonstrates its ‘loftiness’. [And when we speak of] ‘identities’, this demonstrates its ‘presentness’. [And so] this is not the same as when other [schools] claim: “this is none other than your confusion regarding the highest rank of Buddhahood (濫上聖 ).” By means of the Six Identities, assess the discourse on the Four Universal [Vows] with regard to generating Bodhicitta. Generating the aspiration (i.e. Bodhicitta) on the basis of the [eternal] object ( 常境 ), is the vow of seeking what is above, and transforming those who are below. For how could this object be like the worn-out donkey cart (i.e.Hīnayāna) that travelled south!? This is but a brief summation of the Great Way, which is found at length in all the texts…	摩訶止觀。一部大意。不出法華三昧之異名。依經修觀。非數他寶。期心有地。四種四諦。簡非顯是。發菩提心後。約六即令朱紫不濫。六位具足。初後不二。夫言六簡其濫。即者其顯。不同他云即佛濫於上位。故以六即簡定發菩提心四弘之説。依境發心。上求下化誓。豈境如壞驢車。正南而遊。略述大略。廣在諸文云。	摩訶止觀，一部大意，不出法華三昧之異名。依經修觀，非數他寶,期心有地。四種四 諦，簡非顯是。發菩提心、後,約六即,令朱紫不濫。六位 具足，初後不二。夫言六者，簡其濫。即者，簡其顯。不同 他云：即佛濫於上位故。以六即，簡定發菩提心四弘 之說。依境發心，上求、下化誓。豈境如壞驢車正南而 遊。略述大猷，廣在諸文云。
Formerly recorded by the Monk Saichō of Japan, who sought the Dharma, on the twentieth day of the tenth month, in the twentieth year of the Zhenyuan [Period] (804 A.D.).	貞元二十年十月二十日(804 A.D.)。因日本國求法僧最澄故記。	貞元二十年十月二十日因 (804 A.D.) 日本國求法僧最澄故記。
This is based upon the doctrines of the Great Master [Zhiyi]. The Flower Garland and Dharma Flower [sūtras] are both companions of the One Vehicle, and without difference [in this]. In terms of opening up the provisional, the Flower Garland is the chief and companion of the Distinct Teachings, for it has not yet been melded and is still limited. The Dharma Flower [Sūtra] is the White Ox which opens up the gradual and draws it back to the sudden, [and so,] the chief and companion of the Distinct Teachings is made identical with the White Ox of the Dharma Flower [Sūtra]; for the One Vehicle is without distinctions. [When] referred to in the abstract (i.e. not in sequence), the Flower Garland is the Distinct Teaching. [When] referred to in context (i.e. in sequence), it is the not-yet-realised White Ox. [When] the Dharma Flower opens up [the provisional] and reveals [the real], they are all alike in being sudden expositions (i.e. sudden teachings), and there is merely a distinction between former and later. A Broad Outline for the Study of the Dharma Gates of the Tiantai School in one fascicle.	此依大師教門。華嚴法華。同是一乘之伴不異。若論開權。華嚴別教主伴未融。猶不自在。法華白牛。開漸歸頓。別教主伴。即是法華白牛。一乘無別。名不次第。華嚴別教。 名爲次第。未證白牛。法華開顯皆同頓説。前後之殊耳。   天台宗法門大意一卷	此依大師教門。華嚴、法華，同是一乘之伴，不異。若論 開權，華嚴別教主伴,未融猶不自在。法華白牛，開漸 歸頓,別教主伴，即是法華白牛，一乘無別。名不次第，華嚴別教。名為次第，未證白牛。法華開顯，皆同頓說，前後之殊耳。 天台宗法門大意一卷

右一章天台小部集所録。