Truth that one strives to penetrate, knowledge that concerns truth, and practice that leads one to attain liberation are the three basic concepts of Chih-i's systematization of the attainment of buddhahood. According to Chih-i, these three closely refer to each other and are indispensable for reaching liberation: truth is the substance, knowledge is the gist, and practice is the actual implementation. Having established the "subtlety of objects" (as truth) and the "subtlety of knowledge" as the first two categories of subtlety in his commentary The Profound and Subtle Meaning ofthe Lotus Sûtra, a third category is introduced, the "subtlety of practice." The present article intends to describe Chih-i's view of religious practice as conceptualized in his commentary Hsüan-i.
目次
I. Introduction 151 II. Four Levels of Buddhist Practice 152 1. 153 2. 153 3. 154 4. 154 III. Five Types of Practice ofthe Separate Teaching 158 1. NOBLE PRACTICE (sheng hsing 聖行) 159 (1) Noble Practice of Cultivating Precepts (chieh sheng-hsing 戒聖行). 159 (2) Noble Practice of Cultivating Concentration (ting sheng-hsing 定聖行) 167 (3) Noble Practice of Cultivating Wisdom (hui sheng-hsing 慧聖行) 175 2. PURE PRACTICE (fan-hsing 梵行) 190 3. DIVINE PRACTICE (t'ien-hsing 天行) 190 4. INFANT-LIKE PRACTICE (ying-erh-hsing 嬰兒行) 190 5. ILLNESS-LIKE PRACTICE (ping-hsing 病行) 191 IV. Five Types of Practice ofthe Perfect Teaching 191 1. THE NOBLE PRACTICE OF THE PERFECT TEACHING (yuan sheng-hsing 圓聖行) 192 2. THE PURE PRACTICE OF THE PERFECT TEACHING (yuanfan-hsing 圓梵行) 193 3. THE DIVINE PRACTICE OF THE PERFECT TEACHING (yuan t 'ien-hsing 圓天行) 194 4. THE INFANT-LIKE PRACTICE OF THE PERFECT (yuan ying-erh-hsing 圓嬰兒行) 194 5. THE ILLNESS-LIKE PRACTICE OF THE PERFECT TEACHING (yuan ping-hsing 圓病行) 195 V. Conclusion 195 VI. Glossary of Key Terms 198 VII. List of Abbreviations 207 VIII. Bibliography 207 1. Primary sources 207 2. Secondary sources 208
