Last year, when my humble garden gained some renown, I named its hall "Pure Karma." During the remaining days of my illness, I gathered with three or four companions in pure practice. We secluded ourselves there to observe the summer retreat, performing rituals three times daily, aspiring to be reborn in the Western Pure Land. Sitting in meditation, burning incense, and delving into the scriptures, the sounds of bells and chimes occasionally rang out. White clouds drifted by, birds flew low as if familiar with people, and grasses grew thick, covering the paths. The towering gate stood silent, the worldly hustle ceased, and the tranquility of the Han Yin brought me great joy.

Then, the monk Zhenjue arrived from Wulin and introduced me to the teachings of the Tiantai school. I nodded in agreement and invited him to stay for ten days, during which he explained the essence of the teachings and contemplation. I felt as if I had gained some insight, so I joined my palms before the Buddha and vowed to uphold the Tiantai tradition for lifetimes, purifying the Buddha lands. My companions in pure practice also made the same aspiration, pledging to be lifelong companions on this path.

The origins of the Tiantai teachings are recorded in *The Comprehensive History of the Buddhas and Patriarchs*, compiled by the monk Pan of Siming. As for *The Four Teachings and Their Classifications*, it was compiled by the Korean monk Diguan based on the *Profound Meaning of the Lotus Sutra*. The work consists of two volumes: the first clarifies the principles of classification within the Tiantai school, while the second discusses the differing views of masters from the northern and southern traditions. Today, only the first volume is widely circulated. Concise yet comprehensive, it serves as a key to understanding the Tiantai teachings. By mastering this, students can grasp the greater framework of the teachings.

The South Indian monk Mengrun composed a three-volume commentary, which is both precise and delightful. Recently, a printed edition has been produced in the Wu region.

I spent two months in seclusion, but upon emerging, I was once again entangled in worldly affairs, unable to uphold pure precepts. I indulged in wine and meat and drew close to family as before. It is like a child lost in a foreign land who, upon being told, "Your home is in such-and-such a place, with your father, brothers, ancestors, graves, fields, and dwellings—all things worth remembering," still lingers and cannot return immediately. Does that make him a permanent resident of that foreign land?

This spring, I am about to abandon my life in the green mountains and depart soon. Recalling my earlier aspirations, I have donated funds to print one volume of *The Four Teachings and Their Classifications*, along with its commentary, to circulate among fellow practitioners. May those of like mind take up this key to unlock the gate and explore the ocean of teachings, so that the teachings and contemplations of the Tiantai school may shine like the midday sun and flow like rivers to the sea. Even if I remain lingering in this foreign land, may this act serve as my repentance. Strive diligently! Strive diligently!

On the Auspicious Day of the Buddha's Joy, in the spring of the Renwu year, the ailing layman Feng Mengzhen composed this.

Tiantai Fourfold Teachings

Recorded by the Korean Monk Diguan