The Unanimous Declaration by the Buddhas of the Three Existences regarding the Classification of the Teachings and Which Are to Be Abandoned and Which Upheld Chapter4

Therefore The Annotations on “The Profound Meaning of the Lotus Sutra” states: “Though the nature of the mind does not vary, it is inevitably engaged with phantoms, and so it gives rise to phantom capacities, phantom receptiveness, phantom responses, and phantom salvation. Both the Buddha, who is capable of responding, and the living beings, who receive instruction and undergo conversion, are provisional in aspect and not true.”

This passage is saying that these teachings are all expedient means relating to a realm of dreams and phantoms. The words “though the nature of the mind does not vary” mean that the nature of the mind when it is viewing dreams and the nature of the mind when it is wakened is one uniform mind nature and never varies. However, there are two types of events viewed by this single mind, the false events encountered in dreams and the true events of a time of waking. But though we realize this, we know that both are simply the workings of one’s own mind.

Therefore Great Concentration and Insight states: “In the four universal vows set forth in the first three of the four teachings, [distinctions between] both the doer and the ones who receive the doing are wiped out.”²

The four universal vows declare: “Living beings are numberless: I vow to save them. Earthly desires are countless: I vow to eradicate them. The teachings are endless: I vow to master them. Enlightenment is supreme: I vow to attain it.”

The doer is the Thus Come One, and the ones who receive the doing are living beings. The passage of commentary is explaining that in these four universal vows set forth in the first three of the four teachings, the Buddha who carries out the act of saving, and the living beings who are saved, all belong to the dream realm of right and wrong.

Thus the various sutras preached in the forty-two years prior to the Lotus Sutra are provisional teachings in which the Buddha has “not yet revealed the truth,” an expedient means. They are an expedient means designed to lead one to the Lotus Sutra and hence do not represent the truth itself.

The Buddha himself acknowledged this fact when he grouped the works preached in the first forty-two years together and then, in preparation for the preaching of the Lotus Sutra, preached the Immeasurable Meanings Sutra to serve as an introduction for the Lotus Sutra, and in it made a declaration regarding the classification of the teachings [in terms of their relative worth]. This declaration no one can controvert, nor can any doubt be cast on it.

Therefore The Profound Meaning of the Lotus Sutra says, “The nine worlds represent the provisional, the world of Buddhahood represents the true.”³

The nine worlds that are provisional are the teachings set forth in the first forty-two years. The world of Buddhahood that is true is that which was preached in the last eight years, namely, the Lotus Sutra. Therefore the Lotus Sutra is called the Buddha vehicle.

The births and deaths occurring in the nine worlds exemplify the principles underlying a realm of dreams, and hence they are called provisional teachings. The eternally abiding nature of the world of Buddhahood exemplifies the principles of the waking state, and hence it is called the true teaching.

Therefore we may say that the teachings set forth over a period of fifty years, the sacred teachings of the Buddha’s lifetime, or all the various scriptures, are made up of the provisional teachings preached in the first forty-two years, which are designed for the instruction and conversion of others, and the true teaching set forth in the last eight years, which pertains to the Buddha’s enlightenment. Together the two make up a period of fifty years. These two terms, provisional and true, thus provide a mirror in which one may perceive the real nature of the teachings without doubt or misunderstanding.