Difference between revisions of "Four teachings of doctrine"
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[[化法の四教]] (Jpn [[keho-no-shikyo]] ) | [[化法の四教]] (Jpn [[keho-no-shikyo]] ) | ||
| − | Also, four teachings. A classification by [[T'ient'ai]] (538-597) of [[Shakyamuni]] [[Buddha's]] teachings according to their content. Together with the four teachings of method, a classification by method of preaching, it constitutes the system of classification called the [[eight teachings]]. The four teachings of [[doctrine]] are: | + | Also, [[four teachings]]. A {{Wiki|classification}} by [[T'ient'ai]] (538-597) of [[Shakyamuni]] [[Buddha's]] teachings according to their content. Together with the [[four teachings of method]], a {{Wiki|classification}} by method of preaching, it constitutes the system of {{Wiki|classification}} called the [[eight teachings]]. The [[four teachings]] of [[doctrine]] are: |
| − | (1) The [[Tripitaka]] [[teaching]], which consists of the three divisions of the [[Buddhist]] canon—sutras, [[vinaya]], or rules of [[monastic]] [[discipline]], and [[abhidharma]], or doctrinal treatises and commentaries and corresponds to the [[Hinayana]], or pre-Mahayana, teachings. Teachings of this category aim to awaken [[people]] to the [[sufferings]] of [[birth]] and [[death]] in the threefold [[world]] and [[urge]] practitioners to rid themselves of [[earthly desires]] in [[order]] to escape the cycle of [[rebirth]]. | + | (1) The [[Tripitaka]] [[teaching]], which consists of the three divisions of the [[Buddhist]] canon—sutras, [[vinaya]], or {{Wiki|rules}} of [[monastic]] [[discipline]], and [[abhidharma]], or [[doctrinal]] treatises and commentaries and corresponds to the [[Hinayana]], or pre-Mahayana, teachings. Teachings of this category aim to [[awaken]] [[people]] to the [[sufferings]] of [[birth]] and [[death]] in the threefold [[world]] and [[urge]] practitioners to rid themselves of [[earthly desires]] in [[order]] to escape the cycle of [[rebirth]]. |
| − | (2) The connecting [[teaching]], or introductory [[Mahayana]], which forms a link between the [[Tripitaka]] teachings and the later, more sophisticated, [[Mahayana]] teachings. Teachings of this category [[stress]] the [[perception]] of the [[nonsubstantiality]] of all things, or that [[nothing]] has an independent [[existence]] of its own, in [[order]] to eliminate [[illusions]]. While the [[Tripitaka]] [[teaching]] is addressed to [[voice-hearers]] and cause-awakened ones and the specific [[teaching]] to [[bodhisattvas]], the connecting [[teaching]] is addressed to all of them. | + | (2) The connecting [[teaching]], or introductory [[Mahayana]], which [[forms]] a link between the [[Tripitaka]] teachings and the later, more sophisticated, [[Mahayana]] teachings. Teachings of this category [[stress]] the [[perception]] of the [[nonsubstantiality]] of all things, or that [[nothing]] has an {{Wiki|independent}} [[existence]] of its own, in [[order]] to eliminate [[illusions]]. While the [[Tripitaka]] [[teaching]] is addressed to [[voice-hearers]] and [[cause-awakened ones]] and the specific [[teaching]] to [[bodhisattvas]], the connecting [[teaching]] is addressed to all of them. |
| − | (3) The specific [[teaching]], a higher level of [[Mahayana]] addressed specifically to [[bodhisattvas]], which enumerates the [[fifty-two stages of bodhisattva practice]] spanning innumerable [[kalpas]]. The teachings of this category reveal the three [[truths]] of [[nonsubstantiality]], temporary [[existence]], and the [[Middle Way]], but show them as separate from and independent of one another. | + | (3) The specific [[teaching]], a higher level of [[Mahayana]] addressed specifically to [[bodhisattvas]], which enumerates the [[fifty-two stages of bodhisattva practice]] spanning {{Wiki|innumerable}} [[kalpas]]. The teachings of this category reveal the three [[truths]] of [[nonsubstantiality]], temporary [[existence]], and the [[Middle Way]], but show them as separate from and {{Wiki|independent}} of one another. |
| − | (4) The perfect [[teaching]], which expounds the mutually inclusive relationship of the [[ultimate truth]] and all [[phenomena]], as well as the unification of the three [[truths]]. It reveals that all [[people]] have the potential for [[Buddhahood]], and that they can attain [[enlightenment]] through the [[perception]] of the unification of the three [[truths]]. The perfect [[teaching]] is further subdivided into two: the perfect [[teaching]] of the [[sutras]] expounded before the [[Lotus Sutra]], and the perfect [[teaching]] of the [[Lotus Sutra]], or the [[sutra]] itself. Both teach that one can attain [[Buddhahood]] as an ordinary [[person]], but the former, unlike the [[Lotus Sutra]], does not show the way to achieve it. The full expression of the perfect [[teaching]] is found only in the [[Lotus]] Sutra.In The Profound Meaning of the [[Lotus Sutra]], [[T'ient'ai]] defined the relationship between the four teachings of [[doctrine]] and the first four of the five periods with the terms "combining, excluding, corresponding, and including." These terms also describe the characteristics of the various [[sutras]] that came before the [[Lotus Sutra]], and differentiate between them and the [[Lotus Sutra]]. The [[Flower Garland]] period combines the specific [[teaching]] with the perfect [[teaching]] ("combining"). The [[Agama]] period consists of the [[Tripitaka]] [[teaching]] only and excludes the connecting, specific, and perfect teachings ("excluding"). In the Correct and Equal period, all four teachings were taught in a manner corresponding to the people's capacity ("corresponding"). The [[Wisdom]] period consists of the perfect [[teaching]], but includes the connecting and specific teachings ("including"). The purpose of clarifying these relationships is to show that the [[Lotus Sutra]] alone is the pure and perfect [[teaching]], or the perfect [[teaching]] in the true [[sense]] of the term. | + | (4) The {{Wiki|perfect}} [[teaching]], which expounds the mutually inclusive relationship of the [[ultimate truth]] and all [[phenomena]], as well as the unification of the three [[truths]]. It reveals that all [[people]] have the potential for [[Buddhahood]], and that they can attain [[enlightenment]] through the [[perception]] of the unification of the three [[truths]]. The {{Wiki|perfect}} [[teaching]] is further subdivided into two: the {{Wiki|perfect}} [[teaching]] of the [[sutras]] expounded before the [[Lotus Sutra]], and the {{Wiki|perfect}} [[teaching]] of the [[Lotus Sutra]], or the [[sutra]] itself. Both teach that one can attain [[Buddhahood]] as an ordinary [[person]], but the former, unlike the [[Lotus Sutra]], does not show the way to achieve it. The full expression of the {{Wiki|perfect}} [[teaching]] is found only in the [[Lotus]] Sutra.In The [[Profound Meaning]] of the [[Lotus Sutra]], [[T'ient'ai]] defined the relationship between the [[four teachings]] of [[doctrine]] and the first four of the five periods with the terms "combining, excluding, corresponding, and including." These terms also describe the [[characteristics]] of the various [[sutras]] that came before the [[Lotus Sutra]], and differentiate between them and the [[Lotus Sutra]]. The [[Flower Garland]] period combines the specific [[teaching]] with the {{Wiki|perfect}} [[teaching]] ("combining"). The [[Agama]] period consists of the [[Tripitaka]] [[teaching]] only and excludes the connecting, specific, and {{Wiki|perfect}} teachings ("excluding"). In the Correct and {{Wiki|Equal}} period, all [[four teachings]] were [[taught]] in a [[manner]] corresponding to the people's capacity ("corresponding"). The [[Wisdom]] period consists of the {{Wiki|perfect}} [[teaching]], but includes the connecting and specific teachings ("including"). The {{Wiki|purpose}} of clarifying these relationships is to show that the [[Lotus Sutra]] alone is the [[pure]] and {{Wiki|perfect}} [[teaching]], or the {{Wiki|perfect}} [[teaching]] in the true [[sense]] of the term. |
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Latest revision as of 04:40, 21 January 2015
four teachings of doctrine
化法の四教 (Jpn keho-no-shikyo )
Also, four teachings. A classification by T'ient'ai (538-597) of Shakyamuni Buddha's teachings according to their content. Together with the four teachings of method, a classification by method of preaching, it constitutes the system of classification called the eight teachings. The four teachings of doctrine are:
(1) The Tripitaka teaching, which consists of the three divisions of the Buddhist canon—sutras, vinaya, or rules of monastic discipline, and abhidharma, or doctrinal treatises and commentaries and corresponds to the Hinayana, or pre-Mahayana, teachings. Teachings of this category aim to awaken people to the sufferings of birth and death in the threefold world and urge practitioners to rid themselves of earthly desires in order to escape the cycle of rebirth.
(2) The connecting teaching, or introductory Mahayana, which forms a link between the Tripitaka teachings and the later, more sophisticated, Mahayana teachings. Teachings of this category stress the perception of the nonsubstantiality of all things, or that nothing has an independent existence of its own, in order to eliminate illusions. While the Tripitaka teaching is addressed to voice-hearers and cause-awakened ones and the specific teaching to bodhisattvas, the connecting teaching is addressed to all of them.
(3) The specific teaching, a higher level of Mahayana addressed specifically to bodhisattvas, which enumerates the fifty-two stages of bodhisattva practice spanning innumerable kalpas. The teachings of this category reveal the three truths of nonsubstantiality, temporary existence, and the Middle Way, but show them as separate from and independent of one another.
(4) The perfect teaching, which expounds the mutually inclusive relationship of the ultimate truth and all phenomena, as well as the unification of the three truths. It reveals that all people have the potential for Buddhahood, and that they can attain enlightenment through the perception of the unification of the three truths. The perfect teaching is further subdivided into two: the perfect teaching of the sutras expounded before the Lotus Sutra, and the perfect teaching of the Lotus Sutra, or the sutra itself. Both teach that one can attain Buddhahood as an ordinary person, but the former, unlike the Lotus Sutra, does not show the way to achieve it. The full expression of the perfect teaching is found only in the Lotus Sutra.In The Profound Meaning of the Lotus Sutra, T'ient'ai defined the relationship between the four teachings of doctrine and the first four of the five periods with the terms "combining, excluding, corresponding, and including." These terms also describe the characteristics of the various sutras that came before the Lotus Sutra, and differentiate between them and the Lotus Sutra. The Flower Garland period combines the specific teaching with the perfect teaching ("combining"). The Agama period consists of the Tripitaka teaching only and excludes the connecting, specific, and perfect teachings ("excluding"). In the Correct and Equal period, all four teachings were taught in a manner corresponding to the people's capacity ("corresponding"). The Wisdom period consists of the perfect teaching, but includes the connecting and specific teachings ("including"). The purpose of clarifying these relationships is to show that the Lotus Sutra alone is the pure and perfect teaching, or the perfect teaching in the true sense of the term.
