1 00:00:00,303 --> 00:00:03,415 Did Master Zhiyi map the teachings of the Buddha 2 00:00:04,383 --> 00:00:06,756 Have you ever met a truly great teacher 3 00:00:07,302 --> 00:00:09,156 Not one who just reads from a lesson plan 4 00:00:09,423 --> 00:00:11,355 But one who looks into your eyes 5 00:00:11,382 --> 00:00:13,115 And knows exactly where you are stuck 6 00:00:13,423 --> 00:00:15,016 Then changes the approach 7 00:00:15,303 --> 00:00:16,995 And unlocks your mind with one sentence 8 00:00:17,702 --> 00:00:18,295 Zhiyi said 9 00:00:18,823 --> 00:00:20,675 The Buddha was that kind of teacher 10 00:00:21,062 --> 00:00:24,795 And his teaching methods were far more complex than you imagine 11 00:00:25,422 --> 00:00:26,815 Last time we covered the Five Periods 12 00:00:27,143 --> 00:00:28,515 That was the dimension of time 13 00:00:28,862 --> 00:00:30,155 Today we cover the other half 14 00:00:30,509 --> 00:00:31,572 The Eight Teachings 15 00:00:31,645 --> 00:00:31,959 Hello 16 00:00:32,246 --> 00:00:32,678 Everyone 17 00:00:32,966 --> 00:00:34,019 I am Leo Wang 18 00:00:34,326 --> 00:00:35,598 Last time I made a promise 19 00:00:36,046 --> 00:00:37,244 We finished the Five Periods 20 00:00:37,245 --> 00:00:38,858 And saved the Eight Teachings for next time 21 00:00:39,125 --> 00:00:40,858 Today I am keeping that promise 22 00:00:41,086 --> 00:00:42,619 First a quick review 23 00:00:42,805 --> 00:00:44,659 The Five Periods form a timeline 24 00:00:44,925 --> 00:00:48,579 Zhiyi divided the teachings of the Buddha into five stages 25 00:00:48,845 --> 00:00:49,638 First came the Avatamsaka teaching 26 00:00:49,966 --> 00:00:50,358 It was too profound 27 00:00:50,646 --> 00:00:51,579 No one understood 28 00:00:51,766 --> 00:00:53,399 So he lowered the difficulty and taught the Agamas 29 00:00:53,845 --> 00:00:54,884 Then the Vaipulya teachings 30 00:00:54,885 --> 00:00:55,979 Then the Prajnaparamita teachings 31 00:00:56,125 --> 00:00:58,619 Finally the Lotus Sutra revealed the whole picture 32 00:00:59,046 --> 00:01:01,178 This timeline solved a major problem 33 00:01:01,525 --> 00:01:04,219 Hundreds of scriptures seemed to contradict one another 34 00:01:04,326 --> 00:01:07,139 But once you know they were taught at different stages 35 00:01:07,205 --> 00:01:09,019 The contradictions become steps on a staircase 36 00:01:09,946 --> 00:01:11,998 But time is only one dimension 37 00:01:12,386 --> 00:01:14,039 Picture this scene 38 00:01:14,426 --> 00:01:16,358 A teacher stands before a class 39 00:01:16,586 --> 00:01:18,279 With dozens of students sitting below 40 00:01:18,666 --> 00:01:19,378 In the same lesson 41 00:01:19,786 --> 00:01:20,864 Some understand instantly 42 00:01:20,866 --> 00:01:22,639 Others cannot take it in at all 43 00:01:22,985 --> 00:01:24,905 The teacher says the same thing 44 00:01:24,905 --> 00:01:27,839 Yet each person receives something completely different 45 00:01:28,185 --> 00:01:29,598 Then you realize 46 00:01:29,745 --> 00:01:33,039 Knowing where the lesson falls in the schedule is not enough 47 00:01:33,226 --> 00:01:34,018 You also need to know 48 00:01:34,345 --> 00:01:36,319 What method the teacher used 49 00:01:36,465 --> 00:01:38,639 And how deep the content went 50 00:01:39,026 --> 00:01:39,938 The Eight Teachings of Zhiyi 51 00:01:40,226 --> 00:01:41,998 Answer these two questions 52 00:01:42,386 --> 00:01:43,839 The Eight Teachings have two groups 53 00:01:44,146 --> 00:01:45,998 The first is the Four Methods of Teaching 54 00:01:46,426 --> 00:01:46,899 Methods of Teaching 55 00:01:47,306 --> 00:01:49,639 Means the forms and methods of instruction 56 00:01:49,946 --> 00:01:51,679 It explains how the Buddha taught 57 00:01:52,190 --> 00:01:53,643 The first is the Sudden Teaching 58 00:01:54,110 --> 00:01:56,803 It places the deepest truth directly before you 59 00:01:57,231 --> 00:01:57,743 With no preparation 60 00:01:58,151 --> 00:01:58,904 No analogies 61 00:01:59,231 --> 00:02:00,283 And no detours 62 00:02:00,630 --> 00:02:03,883 The Buddha used this method just after awakening 63 00:02:04,390 --> 00:02:07,643 He laid out the full vision of awakening all at once 64 00:02:08,071 --> 00:02:08,624 And what happened 65 00:02:09,230 --> 00:02:10,563 As we said last time 66 00:02:10,670 --> 00:02:13,363 Most people there were as if deaf and mute 67 00:02:13,871 --> 00:02:17,803 Like teaching calculus to a child who just learned arithmetic 68 00:02:18,230 --> 00:02:19,563 The child is not unintelligent 69 00:02:19,950 --> 00:02:21,924 You simply skipped too many steps 70 00:02:22,511 --> 00:02:23,924 The second is the Gradual Teaching 71 00:02:24,430 --> 00:02:25,543 After learning that lesson 72 00:02:25,830 --> 00:02:26,883 The Buddha proceeded step by step 73 00:02:27,390 --> 00:02:29,723 First teaching the basic Four Noble Truths and Noble Eightfold Path 74 00:02:29,751 --> 00:02:30,964 Then gradually going deeper 75 00:02:31,311 --> 00:02:34,563 From the Agama Period through Vaipulya to Prajnaparamita 76 00:02:34,631 --> 00:02:36,283 All followed the path of Gradual Teaching 77 00:02:36,631 --> 00:02:38,843 Like teaching a child to ride a bicycle 78 00:02:39,311 --> 00:02:41,084 You do not let go at the start 79 00:02:41,471 --> 00:02:42,584 First you hold the back of the seat 80 00:02:42,911 --> 00:02:44,644 Let the child find a sense of balance 81 00:02:44,830 --> 00:02:46,404 Then release your hand little by little 82 00:02:47,290 --> 00:02:49,023 The third is the Secret Teaching 83 00:02:49,531 --> 00:02:50,544 This one is fascinating 84 00:02:51,010 --> 00:02:52,023 The same words 85 00:02:52,170 --> 00:02:54,623 Can mean entirely different things to different people 86 00:02:55,051 --> 00:02:57,824 And none of them knows what the others heard 87 00:02:58,371 --> 00:03:01,144 You think you attended the same lesson as the person beside you 88 00:03:01,570 --> 00:03:04,704 Yet each of you received a completely different teaching 89 00:03:05,251 --> 00:03:07,063 You may have had a similar experience 90 00:03:07,450 --> 00:03:08,084 The same book 91 00:03:08,531 --> 00:03:10,223 Read separately by you and a friend 92 00:03:10,651 --> 00:03:12,063 But when you discuss it 93 00:03:12,091 --> 00:03:13,984 It seems as if you read different books 94 00:03:14,371 --> 00:03:15,704 No one read it incorrectly 95 00:03:16,051 --> 00:03:17,664 Each person simply brought different experiences 96 00:03:17,931 --> 00:03:21,343 So the same words stirred something different in each mind 97 00:03:22,404 --> 00:03:24,256 The fourth is the Indeterminate Teaching 98 00:03:24,763 --> 00:03:26,217 It resembles the Secret Teaching 99 00:03:26,284 --> 00:03:29,856 The same words also awaken different insights in different minds 100 00:03:30,124 --> 00:03:31,136 The difference is 101 00:03:31,164 --> 00:03:33,497 This time everyone knows that the others heard something different 102 00:03:33,844 --> 00:03:36,376 One person may awaken through a Theravada perspective 103 00:03:36,683 --> 00:03:39,737 Another understands only through a Mahayana perspective 104 00:03:40,004 --> 00:03:41,196 It is like the same song 105 00:03:41,683 --> 00:03:43,217 One person hears sorrow 106 00:03:43,324 --> 00:03:44,737 Another hears strength 107 00:03:45,083 --> 00:03:46,737 Neither of them heard it wrongly 108 00:03:47,243 --> 00:03:47,557 You see 109 00:03:47,923 --> 00:03:50,057 There are four teaching methods alone 110 00:03:50,483 --> 00:03:53,096 The Buddha was not a teacher who followed a script 111 00:03:53,564 --> 00:03:55,897 He constantly observed who was listening 112 00:03:56,124 --> 00:03:59,057 Then adjusted his strategy for each person 113 00:03:59,404 --> 00:04:00,316 Sometimes he spoke directly 114 00:04:00,604 --> 00:04:01,816 Sometimes he moved gradually 115 00:04:02,683 --> 00:04:05,017 Sometimes he appeared to say one thing 116 00:04:05,083 --> 00:04:07,544 While actually conveying another 117 00:04:07,811 --> 00:04:08,723 Then comes the second group 118 00:04:08,890 --> 00:04:10,544 The Four Teachings of Content 119 00:04:11,050 --> 00:04:13,304 If the Four Methods explain how he taught 120 00:04:13,531 --> 00:04:17,183 The Four Teachings of Content explain the levels of what he taught 121 00:04:17,610 --> 00:04:19,304 The first level is the Tripitaka Teaching 122 00:04:19,770 --> 00:04:21,823 It contains the foundations of early Buddhism 123 00:04:22,330 --> 00:04:25,664 The Four Noble Truths the Twelve Links and the Thirty Seven Factors 124 00:04:26,090 --> 00:04:29,263 The goal is to first understand the nature of suffering 125 00:04:29,410 --> 00:04:30,984 And how to escape from it 126 00:04:31,171 --> 00:04:32,143 This is the entry point 127 00:04:33,339 --> 00:04:34,791 The second level is the Shared Teaching 128 00:04:35,298 --> 00:04:36,832 Shared means common to both traditions 129 00:04:37,339 --> 00:04:38,791 This level teaches emptiness 130 00:04:39,219 --> 00:04:41,632 No phenomenon has a fixed unchanging essence 131 00:04:41,779 --> 00:04:44,072 Everything exists through causes and conditions 132 00:04:44,259 --> 00:04:46,752 Both Theravada and Mahayana accept this principle 133 00:04:47,178 --> 00:04:48,192 That is why it is called Shared 134 00:04:48,498 --> 00:04:49,211 At this point 135 00:04:49,459 --> 00:04:50,978 You not only recognize suffering 136 00:04:50,978 --> 00:04:52,632 You also see its root 137 00:04:52,699 --> 00:04:56,220 Your attachment to a fixed self that does not exist 138 00:04:56,487 --> 00:04:58,179 The third level is the Distinct Teaching 139 00:04:58,566 --> 00:05:00,340 Distinct means set apart 140 00:05:00,687 --> 00:05:02,699 This teaching belongs specifically to Mahayana 141 00:05:02,847 --> 00:05:04,220 And is separate from Theravada 142 00:05:04,487 --> 00:05:05,360 It teaches the Middle Way 143 00:05:05,727 --> 00:05:06,780 Buddha nature 144 00:05:06,966 --> 00:05:09,499 And the stages of the bodhisattva path 145 00:05:09,927 --> 00:05:10,639 But Zhiyi said 146 00:05:11,047 --> 00:05:13,259 Although the Distinct Teaching presents Mahayana principles 147 00:05:13,326 --> 00:05:15,460 Its method still follows a staircase 148 00:05:15,766 --> 00:05:16,480 First understand emptiness 149 00:05:16,966 --> 00:05:17,920 Then provisional existence 150 00:05:18,367 --> 00:05:19,619 And finally the Middle Way 151 00:05:19,847 --> 00:05:20,980 You proceed one step at a time 152 00:05:21,675 --> 00:05:23,249 The fourth level is the Perfect Teaching 153 00:05:23,715 --> 00:05:25,129 Perfect means complete and whole 154 00:05:25,355 --> 00:05:26,754 From the perspective of the Perfect Teaching 155 00:05:26,756 --> 00:05:30,369 Emptiness provisional existence and the middle are not successive stages 156 00:05:30,475 --> 00:05:32,328 They have always been one 157 00:05:32,556 --> 00:05:34,049 The moment you see emptiness 158 00:05:34,116 --> 00:05:36,489 You simultaneously see provisional existence and the middle 159 00:05:36,835 --> 00:05:37,828 There is no staircase to climb 160 00:05:38,196 --> 00:05:39,929 And no need to destroy before rebuilding 161 00:05:40,196 --> 00:05:41,268 Within this very thought 162 00:05:41,636 --> 00:05:43,088 Ultimate reality is already present 163 00:05:43,436 --> 00:05:45,528 The Lotus Sutra teaches the Perfect Teaching 164 00:05:45,992 --> 00:05:46,792 Now 165 00:05:47,146 --> 00:05:50,398 Put the Five Periods and Eight Teachings together 166 00:05:50,826 --> 00:05:52,319 The Five Periods form the time axis 167 00:05:52,506 --> 00:05:54,838 Showing when the Buddha taught each teaching 168 00:05:55,225 --> 00:05:57,759 The Four Methods describe teaching strategy 169 00:05:57,865 --> 00:06:00,199 Showing which method the Buddha used 170 00:06:00,586 --> 00:06:02,879 The Four Teachings of Content describe depth 171 00:06:02,985 --> 00:06:05,598 Showing the level of what he taught 172 00:06:06,026 --> 00:06:07,879 Three dimensions overlap 173 00:06:08,066 --> 00:06:09,958 Take any Buddhist scripture 174 00:06:09,985 --> 00:06:13,319 And you can locate it within this coordinate system 175 00:06:13,706 --> 00:06:14,939 When it was taught 176 00:06:15,225 --> 00:06:16,718 Which method was used 177 00:06:16,785 --> 00:06:18,439 And what depth it reached 178 00:06:18,826 --> 00:06:20,635 This is what Zhiyi accomplished 179 00:06:20,981 --> 00:06:24,114 No one before him had done it so thoroughly 180 00:06:24,301 --> 00:06:26,554 Buddhists in India had practiced for over a thousand years 181 00:06:26,582 --> 00:06:28,114 With each school following its own path 182 00:06:28,262 --> 00:06:29,455 You teach your Abhidharma 183 00:06:29,702 --> 00:06:30,941 I teach my Prajnaparamita 184 00:06:30,941 --> 00:06:32,354 And neither interferes with the other 185 00:06:32,782 --> 00:06:34,715 Some had tried to divide the teachings into periods 186 00:06:34,782 --> 00:06:36,260 But few people felt 187 00:06:36,262 --> 00:06:38,020 That all the teachings of the Buddha needed 188 00:06:38,022 --> 00:06:40,075 A single coordinate system to organize them 189 00:06:40,381 --> 00:06:42,875 Zhiyi was the one who truly achieved this 190 00:06:43,022 --> 00:06:44,635 And he did it with extraordinary thoroughness 191 00:06:44,902 --> 00:06:46,181 That is why people later said 192 00:06:46,181 --> 00:06:49,174 The Five Periods and Eight Teachings were the most mature 193 00:06:49,421 --> 00:06:51,794 And influential original system in Chinese Buddhist history 194 00:06:52,262 --> 00:06:54,114 The word original matters here 195 00:06:54,342 --> 00:06:56,794 It does not mean the Chinese altered Indian Buddhism 196 00:06:57,181 --> 00:06:58,674 They changed not a single word of scripture 197 00:06:59,342 --> 00:07:00,575 Zhiyi changed not the content 198 00:07:00,741 --> 00:07:01,755 But the way it was read 199 00:07:01,902 --> 00:07:06,178 He gave us a new way to read and understand every Buddhist scripture 200 00:07:06,406 --> 00:07:09,178 But if you think he was only a theorist 201 00:07:09,245 --> 00:07:10,618 You underestimate him 202 00:07:11,046 --> 00:07:12,978 An experience in his youth 203 00:07:13,046 --> 00:07:15,019 Set the direction of his whole life 204 00:07:15,286 --> 00:07:16,659 He became a monk at eighteen 205 00:07:17,286 --> 00:07:17,998 A few years later 206 00:07:18,445 --> 00:07:19,358 He went to Mount Dasu 207 00:07:19,765 --> 00:07:21,178 And studied under Huisi 208 00:07:21,526 --> 00:07:23,699 Huisi was an eminent monk of the Nanyue lineage 209 00:07:23,885 --> 00:07:25,378 With profound meditative attainment 210 00:07:25,726 --> 00:07:26,558 Huisi told him 211 00:07:26,925 --> 00:07:28,418 Go read the Lotus Sutra 212 00:07:29,005 --> 00:07:29,978 So he did 213 00:07:30,406 --> 00:07:32,819 When he reached the chapter on the Former Deeds of Bodhisattva Medicine King 214 00:07:33,125 --> 00:07:36,178 He reportedly entered an extremely deep meditative state 215 00:07:36,606 --> 00:07:38,858 At first his eyes were simply reading words 216 00:07:39,046 --> 00:07:40,339 But in that moment 217 00:07:40,406 --> 00:07:41,779 The words disappeared 218 00:07:41,966 --> 00:07:46,055 Leaving a direct experience beyond the reach of language 219 00:07:46,361 --> 00:07:47,894 I often think about this 220 00:07:48,281 --> 00:07:50,815 A young man sits beneath a lamp reading scripture 221 00:07:51,281 --> 00:07:52,654 The words are still the same 222 00:07:53,122 --> 00:07:54,454 The paper is still the same 223 00:07:54,841 --> 00:07:55,795 But as he keeps reading 224 00:07:56,202 --> 00:07:57,175 Suddenly 225 00:07:57,361 --> 00:07:59,134 It is as if a door opens 226 00:07:59,481 --> 00:08:01,454 And he sees what lies behind the words 227 00:08:02,122 --> 00:08:04,295 This experience shaped Zhiyi profoundly 228 00:08:04,721 --> 00:08:06,894 Everything he did for the rest of his life 229 00:08:06,921 --> 00:08:08,495 Responded to the same question 230 00:08:09,122 --> 00:08:11,675 What lies between theory and experience 231 00:08:12,322 --> 00:08:16,255 How can an ordinary person understand Buddhism beyond the intellect 232 00:08:16,322 --> 00:08:19,414 And experience what Zhiyi did while reading the Medicine King chapter 233 00:08:19,442 --> 00:08:20,315 As something directly real 234 00:08:21,295 --> 00:08:22,748 His answer was calming and contemplation 235 00:08:23,295 --> 00:08:23,488 Calming 236 00:08:24,055 --> 00:08:26,228 Means settling the mind 237 00:08:26,576 --> 00:08:27,868 It does not mean thinking of nothing 238 00:08:28,295 --> 00:08:31,228 It means letting scattered thoughts slowly settle 239 00:08:31,656 --> 00:08:33,428 Imagine a glass of muddy water 240 00:08:33,935 --> 00:08:34,608 If you leave it unstirred 241 00:08:35,016 --> 00:08:37,028 The sand settles to the bottom on its own 242 00:08:37,256 --> 00:08:38,949 And the water slowly becomes clear 243 00:08:39,575 --> 00:08:39,768 Contemplation 244 00:08:40,256 --> 00:08:42,589 Means seeing after the mind has settled 245 00:08:43,175 --> 00:08:43,728 Seeing what 246 00:08:44,416 --> 00:08:45,988 This very thought arising now 247 00:08:46,416 --> 00:08:48,008 How did this thought arise 248 00:08:48,656 --> 00:08:49,528 What does it carry 249 00:08:50,095 --> 00:08:52,768 How does it relate to the whole world before you 250 00:08:54,164 --> 00:08:55,737 Zhiyi insisted on one thing 251 00:08:56,164 --> 00:08:58,217 Calming and contemplation must be practiced together 252 00:08:58,483 --> 00:08:59,676 If you practice calming without contemplation 253 00:08:59,963 --> 00:09:01,656 Your mind may become very quiet 254 00:09:01,684 --> 00:09:03,056 But you will see nothing 255 00:09:03,404 --> 00:09:06,257 Like standing at a cliff edge with your eyes closed 256 00:09:06,763 --> 00:09:07,556 You may be calm 257 00:09:07,924 --> 00:09:09,737 But you do not know where you stand 258 00:09:10,044 --> 00:09:11,656 If you practice contemplation without calming 259 00:09:11,723 --> 00:09:13,816 You see too many things in too much disorder 260 00:09:13,843 --> 00:09:14,977 And the mind cannot bear it 261 00:09:15,363 --> 00:09:17,936 Like walking through a storm with your eyes open 262 00:09:18,404 --> 00:09:19,357 You see everything 263 00:09:19,564 --> 00:09:20,656 But cannot keep your footing 264 00:09:21,243 --> 00:09:22,617 Calming is the foundation 265 00:09:23,044 --> 00:09:24,776 Contemplation is the house built upon it 266 00:09:25,084 --> 00:09:25,916 Only together 267 00:09:26,243 --> 00:09:27,740 Do they form a complete practice 268 00:09:28,126 --> 00:09:30,220 He organized this method 269 00:09:30,567 --> 00:09:32,580 In a book called Great Calming and Contemplation 270 00:09:32,846 --> 00:09:34,500 It was not written by Zhiyi himself 271 00:09:34,646 --> 00:09:36,365 It came from his disciple Guanding 272 00:09:36,366 --> 00:09:39,179 Based on lectures Zhiyi gave late in life at Yuquan Temple 273 00:09:39,207 --> 00:09:40,779 Which Guanding recorded and compiled 274 00:09:41,006 --> 00:09:43,299 From how to sit and regulate the breath 275 00:09:43,366 --> 00:09:46,860 To handling the many conditions that can arise in practice 276 00:09:46,966 --> 00:09:48,299 It is extremely concrete 277 00:09:48,407 --> 00:09:50,790 Like a practical training manual 278 00:09:51,098 --> 00:09:54,751 This set the Tiantai school apart from many others 279 00:09:55,017 --> 00:09:57,710 Some schools present theory beautifully 280 00:09:58,218 --> 00:09:59,050 With complete systems 281 00:09:59,417 --> 00:10:00,550 And rigorous logic 282 00:10:00,897 --> 00:10:01,731 But if you ask 283 00:10:02,017 --> 00:10:03,531 How should I practice when I get home today 284 00:10:04,178 --> 00:10:05,350 The answer is unclear 285 00:10:05,738 --> 00:10:07,190 Tiantai is different 286 00:10:07,497 --> 00:10:10,190 Zhiyi gave you more than a map of ideas 287 00:10:10,657 --> 00:10:12,950 He also gave you a path you can walk 288 00:10:13,297 --> 00:10:14,830 The map shows the direction 289 00:10:15,017 --> 00:10:17,310 Calming and contemplation show how to take each step 290 00:10:18,111 --> 00:10:19,044 Think about it 291 00:10:19,511 --> 00:10:22,564 People equally strong in theory and practice 292 00:10:22,751 --> 00:10:24,723 Are extremely rare in history 293 00:10:25,070 --> 00:10:28,723 Many people construct theories well but barely practice 294 00:10:28,950 --> 00:10:30,424 Others practice deeply 295 00:10:30,871 --> 00:10:32,510 But cannot turn their experience 296 00:10:32,511 --> 00:10:34,363 Into a path that others can follow 297 00:10:34,751 --> 00:10:36,684 Zhiyi accomplished both 298 00:10:37,151 --> 00:10:39,404 This probably relates to his own experience 299 00:10:39,830 --> 00:10:42,243 His theory did not come from pure invention 300 00:10:42,511 --> 00:10:46,164 It began with his direct experience while reading the Lotus Sutra 301 00:10:46,351 --> 00:10:51,415 Then he spent a lifetime building a path others could follow to the same place 302 00:10:51,762 --> 00:10:52,695 This brings me to 303 00:10:52,803 --> 00:10:56,015 A famous Tiantai concept 304 00:10:56,443 --> 00:10:58,096 Three thousand realms in a single thought 305 00:10:58,523 --> 00:10:59,155 This concept 306 00:10:59,443 --> 00:11:01,161 Has already appeared in my series on consciousness and philosophy 307 00:11:01,163 --> 00:11:02,535 In a full episode 308 00:11:02,602 --> 00:11:05,736 With a detailed interpretation through modern science 309 00:11:06,203 --> 00:11:07,015 Put simply 310 00:11:07,242 --> 00:11:11,736 A single thought in this moment contains three thousand possible worlds 311 00:11:12,283 --> 00:11:14,096 I will not expand on it here 312 00:11:14,443 --> 00:11:17,844 Those interested can find that episode 313 00:11:18,311 --> 00:11:19,763 Now back to Tiantai itself 314 00:11:20,110 --> 00:11:23,043 After Zhiyi completed the Five Periods and Eight Teachings 315 00:11:23,071 --> 00:11:24,923 There was a direct historical consequence 316 00:11:25,270 --> 00:11:28,403 The Lotus Sutra rose to an unprecedented position 317 00:11:28,791 --> 00:11:31,283 The Skillful Means chapter contains this passage 318 00:11:31,750 --> 00:11:32,704 In the Buddha lands of the ten directions 319 00:11:33,110 --> 00:11:34,443 There is only the One Vehicle Dharma 320 00:11:34,510 --> 00:11:36,043 There is neither a second nor a third 321 00:11:36,510 --> 00:11:38,043 Except when the Buddha teaches through skillful means 322 00:11:38,356 --> 00:11:38,823 What does this mean 323 00:11:39,510 --> 00:11:41,263 In all Buddha lands throughout the ten directions 324 00:11:41,590 --> 00:11:42,724 There is only one Dharma 325 00:11:43,031 --> 00:11:45,204 There is no second and no third 326 00:11:45,470 --> 00:11:46,909 It may appear that there are several 327 00:11:46,911 --> 00:11:50,527 But the Buddha separated them only as skillful means for sentient beings 328 00:11:50,954 --> 00:11:51,993 In the Dharma Teacher chapter 329 00:11:51,993 --> 00:11:54,326 The Buddha said this to Bodhisattva Medicine King 330 00:11:54,673 --> 00:11:57,007 The sutras I have taught number countless millions 331 00:11:57,114 --> 00:11:59,407 Those already taught now taught and yet to be taught 332 00:11:59,513 --> 00:12:00,346 And among them 333 00:12:00,714 --> 00:12:03,326 This Lotus Sutra is the hardest to believe and understand 334 00:12:03,673 --> 00:12:04,426 Those taught in the past 335 00:12:04,633 --> 00:12:05,387 Those taught now 336 00:12:05,554 --> 00:12:06,713 And those to be taught in the future 337 00:12:06,714 --> 00:12:08,487 Among the boundless number of scriptures 338 00:12:08,554 --> 00:12:11,527 The Lotus Sutra is the hardest to believe and understand 339 00:12:11,873 --> 00:12:13,806 The system of the Five Periods and Eight Teachings 340 00:12:13,834 --> 00:12:16,686 Used an entire theoretical structure to support this claim 341 00:12:16,954 --> 00:12:19,966 The Lotus Sutra was placed in the final of the Five Periods 342 00:12:19,993 --> 00:12:22,367 And at the highest level of content as the Perfect Teaching 343 00:12:22,633 --> 00:12:24,566 It stands at the summit of the whole system 344 00:12:24,913 --> 00:12:27,487 This is not merely the Lotus Sutra declaring its own importance 345 00:12:28,273 --> 00:12:31,726 Once you place every scripture in this coordinate system you discover 346 00:12:31,834 --> 00:12:34,086 All the other sutras present only parts 347 00:12:34,273 --> 00:12:36,407 Only the Lotus Sutra presents the whole 348 00:12:36,834 --> 00:12:37,627 That is why later generations said 349 00:12:37,993 --> 00:12:39,806 The Lotus Sutra is the king of sutras 350 00:12:40,153 --> 00:12:42,127 That status did not arise from nowhere 351 00:12:42,474 --> 00:12:45,592 The doctrinal classification of Zhiyi raised it to that position 352 00:12:45,898 --> 00:12:46,252 Of course 353 00:12:46,459 --> 00:12:48,191 This conclusion can be debated 354 00:12:48,339 --> 00:12:49,951 As we also discussed last time 355 00:12:50,018 --> 00:12:52,712 The Huayan school later developed its own classification 356 00:12:52,819 --> 00:12:55,031 And placed the Avatamsaka Sutra at the top 357 00:12:55,378 --> 00:12:57,632 Every school has its own map 358 00:12:57,858 --> 00:13:00,311 And the highest mountain on each map 359 00:13:00,419 --> 00:13:02,512 Always stands by the home of that school 360 00:13:02,778 --> 00:13:04,657 We discussed this tension last time 361 00:13:04,659 --> 00:13:06,071 So I will not repeat it here 362 00:13:06,258 --> 00:13:07,431 What I want to say is 363 00:13:07,459 --> 00:13:09,831 Whether or not you accept the Tiantai conclusion 364 00:13:09,858 --> 00:13:14,091 You have to admit that Zhiyi achieved something remarkable 365 00:13:14,437 --> 00:13:15,410 Before him 366 00:13:15,557 --> 00:13:18,410 Chinese monks encountered the Buddhist scriptures as scattered texts 367 00:13:18,717 --> 00:13:21,171 Northern and southern schools had their own classifications 368 00:13:21,237 --> 00:13:22,610 But their accounts were fragmented 369 00:13:22,837 --> 00:13:24,610 And none could convince everyone 370 00:13:24,998 --> 00:13:27,770 Each person studied a few scriptures according to circumstances 371 00:13:27,878 --> 00:13:29,571 And practiced according to personal understanding 372 00:13:30,038 --> 00:13:30,870 Whether the direction was right 373 00:13:31,158 --> 00:13:32,130 No one knew 374 00:13:32,717 --> 00:13:33,390 After Zhiyi 375 00:13:33,798 --> 00:13:35,610 There was at least a shared reference system 376 00:13:36,038 --> 00:13:39,250 Like the first pillar raised in an open wilderness 377 00:13:39,678 --> 00:13:42,250 Its position may not have been perfectly precise 378 00:13:42,678 --> 00:13:44,211 But once the first pillar stood 379 00:13:44,278 --> 00:13:46,091 Those who followed had a direction 380 00:13:46,518 --> 00:13:48,010 They could use it to calibrate their course 381 00:13:48,118 --> 00:13:50,451 Or reject it and raise another pillar 382 00:13:50,998 --> 00:13:52,726 But there was now a starting point 383 00:13:53,033 --> 00:13:55,525 This returns us to the question behind this series 384 00:13:56,033 --> 00:13:57,366 With every step forward 385 00:13:57,393 --> 00:14:00,631 Do we move closer to what the Buddha saw beneath the Bodhi tree 386 00:14:00,632 --> 00:14:01,765 Or farther away 387 00:14:02,112 --> 00:14:03,685 I thought about this for a long time 388 00:14:04,033 --> 00:14:07,045 What the Buddha saw beneath the Bodhi tree was alive 389 00:14:07,393 --> 00:14:08,726 He had no coordinate system 390 00:14:08,992 --> 00:14:10,765 He saw the land itself 391 00:14:11,352 --> 00:14:14,645 Zhiyi turned that land into a precise set of coordinates 392 00:14:14,952 --> 00:14:17,165 The coordinates kept later travelers from getting lost 393 00:14:17,393 --> 00:14:19,235 But coordinates are not the land 394 00:14:19,543 --> 00:14:21,101 When the Buddha faced each person 395 00:14:21,102 --> 00:14:23,755 He said exactly what that person needed to hear in that moment 396 00:14:24,102 --> 00:14:27,795 Every conversation was immediate alive and unrepeatable 397 00:14:28,102 --> 00:14:30,836 Zhiyi organized those conversations into a system 398 00:14:31,143 --> 00:14:33,915 That system gave order to a thousand years of accumulation 399 00:14:34,183 --> 00:14:35,135 But some of that vitality 400 00:14:35,462 --> 00:14:36,956 Was inevitably lost 401 00:14:37,303 --> 00:14:38,635 Then again 402 00:14:38,663 --> 00:14:40,115 Without these coordinates 403 00:14:40,183 --> 00:14:42,875 Later generations might not have found any direction at all 404 00:14:43,222 --> 00:14:44,915 You need a map first 405 00:14:44,942 --> 00:14:47,476 Before you can set out and encounter the real land 406 00:14:47,783 --> 00:14:49,515 This is an unsolvable paradox 407 00:14:49,783 --> 00:14:53,051 You need a framework to understand what transcends frameworks 408 00:14:53,519 --> 00:14:55,078 Within the system of Zhiyi 409 00:14:55,078 --> 00:14:57,291 One detail deserves special attention 410 00:14:57,519 --> 00:15:00,732 He placed the Avatamsaka Sutra first among the Five Periods 411 00:15:01,118 --> 00:15:04,131 It was the first teaching after the awakening of the Buddha 412 00:15:04,639 --> 00:15:05,312 It was too profound 413 00:15:05,718 --> 00:15:07,692 So he had to lower the level 414 00:15:07,998 --> 00:15:10,411 But followers of the Huayan school see it differently 415 00:15:10,799 --> 00:15:11,472 They believe 416 00:15:11,838 --> 00:15:14,291 The Avatamsaka teaching came first 417 00:15:14,319 --> 00:15:17,291 Not because its depth caused the teaching to fail 418 00:15:17,679 --> 00:15:18,732 Quite the opposite 419 00:15:19,039 --> 00:15:23,332 Huayan represents the most original and complete vision of the Buddha 420 00:15:23,759 --> 00:15:27,332 Before all divisions into levels stages and depths 421 00:15:27,478 --> 00:15:28,411 There is something 422 00:15:28,919 --> 00:15:31,815 That something is the worldview of Huayan 423 00:15:32,402 --> 00:15:33,955 What exactly is that worldview 424 00:15:34,402 --> 00:15:36,995 How can one drop of water contain the entire ocean 425 00:15:37,642 --> 00:15:40,475 How can one mirror reflect all other mirrors at once 426 00:15:41,123 --> 00:15:43,416 Behind the words dependent origination of the Dharma realm 427 00:15:43,483 --> 00:15:45,156 How vast a picture is hidden there 428 00:15:45,682 --> 00:15:47,665 We will leave these questions for next time 429 00:15:48,154 --> 00:15:50,954 Do you think the system of the Five Periods and Eight Teachings 430 00:15:51,023 --> 00:15:53,270 Helps practice or constrains it 431 00:15:53,851 --> 00:15:56,635 Putting every Buddhist scripture into one framework 432 00:15:56,636 --> 00:15:58,555 Is that the right way to read them 433 00:15:59,054 --> 00:16:00,297 Share your thoughts 434 00:16:00,612 --> 00:16:01,300 I am Leo Wang 435 00:16:01,594 --> 00:16:02,461 See you next time