In the Tiantai/Tendai doctrine, the Foxing lun 仏性論 (traditionally attributed to Vasubandhu and translated into Chinese by Paramārtha 真諦) wasn’t necessarily regarded as a text representative of the perfect teaching. But Annen 安然 (841–between 889 and 897), a prominent scholar of the Tendai school of Japan, quoted many passages from the Foxing lun and frequently interpreted them based on ideas of the perfect teaching.
For example, in the Dialogue on Teaching Time (Kyōji mondō 教時問答), vol. 1, he identified the faruru zhiruru 法如如・智如如 (discussion on absolute truth and worldly truth in the all phenomena vis-à-vis those in Buddha’s omniscience) of the Foxing lun with the yuanren chuxin 円人初心 (initial aspiration of a person of the perfect teaching) and the chudi chuzhu 初地・初住 (first stage of development and first stage of security in the practice) of the Tendai doctrine. Furthermore, in On the Meaning of the Mind Aspiring for Enlightenment (Bodaishingi shō 菩提心義抄), vols. 4 and 5, he put yuanren chuxin into the category of guanxingji 観行即 (stage of perception and action), and chudi chuzhu into the category of fenzhengji 分証即 (stage of progressive awakening) in the liuji 六即 (six stages of practice), respectively. Thus Annen unified the concepts described in the Foxing lun with the perfect teaching of the Tendai doctrine.
In this way, Annen’s interpretation of the Foxing lun as the perfect teaching was influenced by the Tiantai/Tendai masters Zhanran 湛然 and Saichō 最澄.Based on their interpretations of the Foxing lun as the perfect teaching, Annen developed his own theoretical account.
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