Determining the order of “subtle Dharma” [miao-fa] means that if we follow convenience [in understanding the] meaning, we should first clarify [the meaning of] Dharma and then discuss its subtlety. As it is written [in the Lotus Sūtra], “My dharma is subtle and difficult to conceptualize.”³¹ If we follow grammatical proportion, [the adjective] “subtle” should come first and later [the noun] “Dharma.”

If one wishes to praise someone, one calls him a likable fellow. If there is no praiseworthy person, then what would one call a “likable fellow”? Therefore first there must be a [worthy] person, and later [the appellation] “likable.” This title [of the Lotus Sūtra] follows grammatical proportion, therefore [the word ] “subtle” comes first and [the word] “Dharma” later. In interpreting the meaning it is convenient to first [discuss] Dharma and then its subtlety. Although we speak of an order, first and last, they are not mutually contradictory.

31

Hurvitz, Lotus Sūtra, 28, translates the context as follows: “Cease, Cease! No need to speak. My dharma is subtle and hard to imagine. Those of overweening pride, if they hear it, shall surely neither revere it nor believe in it.” return

Each one of these ten dharma realms contains the ten suchlike [characteristics]. The ten dharma realms [therefore] contain one hundred suchlike [characteristics]. Also, one dharma realm contains the [other] nine dharma realms, therefore there are one hundred dharma realms and one thousand suchlike [characteristics]. All together there are five categories [of dharma realms]: evil, good, the two vehicles [of śrāvaka and pratyekabuddha], bodhisattvas, Buddhas. These are classified into two categories: the first four are tentative dharmas, and the last one is the real dharma.

A detailed discussion [would reveal that] each [dharma realm] contains both the tentative and the real, but these are dichotomized only as a practical expedient. However, [the reality which is conventionally dichotomized into] the tentative and the real is beyond conceptual understanding and is the object [which can be understood only by] the double [tentative and real] wisdom of the Buddhas of past, present, and future.

If one takes this [inconceivable reality] as an object, what dharma is not included in it? If this objective realm arouses wisdom, what wisdom is there which is not aroused?¹⁴⁹

Therefore it is written, “All dharmas” [sarvadharma].¹⁵⁰ “All dharmas” means that the objective realm which is to be understood is vast. “Only Buddhas can completely exhaust…”¹⁵¹ shows that the wisdom which understands [this objective realm] is deep, reaching the limits and exhausting the depths. [The phrase from the Lotus Sūtra,] “The gateways of their wisdom are difficult to understand and difficult to enter”¹⁵² praises the objective realm as “subtle.” [The phrase from the Lotus Sūtra,] “The wisdom which I have attained is very subtle and most supreme”¹⁵³ praises both [the Buddha’s] wisdom and [the one reality of] the objective realm as mutually interdependent. The prose section [at the beginning] of the chapter on “Expedient Means” [in the Lotus Sūtra] briefly explains this doctrine,¹⁵⁴ and later the section on “exposing, signifying, awakening, and entering”¹⁵⁵ explains this doctrine in detail. The burning house is an analogy for this doctrine; ¹⁵⁶ the chapter on “Faith and Understanding” explains this doctrine; ¹⁵⁷ the father [of the lost son] presents this doctrine to his son;¹⁵⁸ the [parable of the] medicinal herbs tells of this doctrine;159 [the parable of] the magical castle leads one to enter this doctrine.¹⁶⁰

In this way there are many and various examples, but they are all names for [the one reality of] the ten suchnesses and the conventional and real dharma. The Tathāgata penetrates deeply to reach the ends of the ten dharmas and exhausts the limits of the ten dharma [realms]. ¹⁶¹ He clearly knows the potential, level of growth, maturity, and possibility for salvation of [all] sentient beings. This he knows according to their true state, and he is not mistaken.¹⁶² Aṅgulimāla was an evil person, but when he matured his true [good] aspects, he attained deliverance¹⁶³ Though monks who have attained the state of the fourth dhyāna¹⁶⁴ are good people, they will not sustain their deliverance if the evil aspect of their nature matures.

149

The implied answer to both of these questions is “none.” There is no dharma outside of the one total reality, and there is no wisdom which is not aroused through contemplation of this one reality. This world of our experience is itself the sum total of reality, and complete Buddha wisdom is attained here and now. return

150

A phrase from the Lotus Sūtra, already quoted more than once: “Only Buddhas can completely exhaust the unique aspects of reality” or, “all dharmas” return

151

See previous note. return

152

From the same section of the Lotus Sūtra as the above quotes; see Hurvitz, Lotus Sūtra, 22, translates: “The Buddhas’ wisdom is profound and incalculable. The gateways of their wisdom are hard to understand and hard to enter, so that no voice-hearer or pratyekabuddha can know them…” return

153

In this passage from the chapter on “Expedient Means,” the Buddha is speaking of the content of his enlightenment under the Bodhi Tree and his enjoyment of it for three weeks. Hurvitz, Lotus Sūtra, 43, translates: “Throughout three weeks/ I thought such thoughts as these:/ ‘The wisdom I have gained/ is the first among subtle things’.” return

154

See Hurvitz, Lotus Sūtra, 22-23. return

155

See Hurvitz, Lotus Sūtra, 29-31. return

156

The “burning house” refers to the analogy in the “Parable” chapter of the Lotus Sūtra in which a father entices his sons to flee from their burning house by promising them three wonderful carts. When the children emerge from the burning house the father gives them one splendid cart. This is analogous to the Buddha teaching the doctrine of the three vehicles, when in reality the sole goal for all is the one vehicle of Mahāyāna. See Hurvitz, Lotus Sūtra, 58ff. return

157

The fourth chapter of the Lotus Sūtra; Hurvitz, Lotus Sūtra, 84ff. return

158

See the parable of the rich father and his lost son in the chapter on “Faith and Understanding,” Hurvitz, Lotus Sūtra, 85ff. The story tells of a rich father who discovers his poor long-lost son and the father’s efforts and skillful means used to help his son realize his true nature. See note 29. This is analogous to the Buddha’s skillful means and activity in leading sentient beings to realize their true nature as potential Buddhas, or sons of the Buddha. return

159

See the fifth chapter of the Lotus Sūtra (Hurvitz, 101ff) which contains the parable of the rain falling equally on all grass and trees. The plants utilize this rain each according to their own capacity, as sentient beings each learn from the Buddha’s teaching according to their capacity to understand. See note 19. return

160

See the parable of the magical castle in chapter seven of the Lotus Sūtra; see Hurvitz, 130ff. return

161

The Buddha completely understands all there is to know about reality. return

162

Or, there is no error in him. return

163

See Aṅgulimāla Sūtra, T. 2, 512-543, and note 110. return

164

The highest of the four dhyāna stages within the so-called twenty-five realms of existence. This is a high level of attainment reached through contemplation or trance-like states, and refers to the state of attainment just below that of a “non-returner.” For details on these stages and trance-like states see Hurvitz, Chih-i, 339-342. return

The ten suchnesses [are interpreted] in relation to the ten dharma realms, i.e., the six destinies [of hell to people] and the four noble ways [of śrāvaka, pratyekabuddha, bodhisattva, and Buddha]. They are all called “dharma realms” for three reasons. First, all ten are based on the dharmadhātu [the Dharma or Absolute Reality], for there is no dharma outside the dharmadhātu. Therefore all of them taken together are referred to as the ten dharma realms.¹⁴² Second, these ten various dharma realms are classified distinctly and thus are not the same. Their causes and results are distinct and there are differences between ordinary ignorant men and sages. Therefore with this in mind they are called [distinct] realms.¹⁴³ Third, these ten [dharma realms] are all identical with the dharmadhātu and include all of reality.¹⁴⁴

All of reality is included in hell and does not transcend this destiny. Verily essence is identical to the principle [of reality], and since it does not depend on anything it is called the dharmadhātu.¹⁴⁵ The same is true for all destinies up to and including the Buddha realm. The ten dharma realms are [all] based on the dharmadhātu; that which is based depends on the basis. [From this perspective] one understands the realm of emptiness.¹⁴⁶ [The perspective of] each realm of the ten realms being distinct is the realm of conventional existence.¹⁴⁷ To say that all ten realms are the dharmadhātu is the realm of the middle.¹⁴⁸

I have made these distinctions to facilitate understanding, but to understand it correctly and put it into words [one must say that] “emptiness is identical to conventional existence and the middle” There is [ultimately] neither one nor two nor three, as discussed above.

142

The fundamental equality of all dharmas as empty of substantial Being corresponds to the first aspect of the threefold truth. return

143

The distinctness of conventional existence corresponds to the second aspect of the threefold truth. return

144

The ultimate identity of all dharmas corresponds to the third aspect of the threefold truth, the middle. return

145

The dharmadhātu is not based on anything outside of itself since it is the basis and the entire whole of reality itself. return

146

Here begins an attempt, less successful than with the ten suchnesses, to give a “triple reading” to the three characters “ten dharma realms” . If one emphasizes the underlying and common “dharma realm” rather than its ten distinctive aspects, this emphasizes the common emptiness of all dharmas. return

147

If one emphasizes the ten distinct realms rather than their underlying unity, this emphasizes their conventional existence. return

148

To take all three together and emphasize their unity is to emphasize the meaning of the middle. return