The interpretation of objects consists of six parts; the objects of the ten suchnesses; the objects of conditioned co-arising; the objects of the four noble truths; the objects of the two truths; the objects of the threefold truth; and the objects of the One Truth.

There are indeed many places in all of the Sūtras where the objective realm is clarified in terms of “conditions.” Is there any need to list them all? In short, there are six types. The sequence of the six is as follows: The ten suchlikes is a teaching of this Lotus Sūtra, therefore it comes at the beginning. “Twelvefold conditioned co-arising [Pratītyasamutpāda] and transmigration in the past, present, and future, is in its completeness inherent from the beginning.³⁷² The Tathāgata appears in this world, discriminates and skillfully teaches [the Dharma], and calls it the four noble truths. In advancing from the general to the specific, the two truths [samvṛtisatya and Paramārthasatya] are expounded next. Although the term “two truths” is used generally, it is another term which manifests [the meaning of] the middle path. Next, the threefold truth is clarified. The [concept of the] threefold truth still contains expedient means, but directly manifests true reality. Next, the one truth is clarified. The [term] “one truth” still is verbal and has [discriminative] marks.³⁷³ Finally “no-truth” is clarified.³⁷⁴

In short it is enough for one to utilize these six categories [in dealing with everything in the objective realm] from ignorance to ultimate reality.

372

In other words, the objective world exists in and of itself from all time, and was not created out of nothing nor made from something else. return

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Lit., “name and form, or appearance.” In other words, to call reality “one truth,” or any name at all, is to give it a verbal and discriminative identity which is not adequately descriptive of the real thing, and thus not completely valid, even though the term “one truth” comes closer to defining the nature of reality than many other attempts at verbal description. return

374

But no real attempt is made to describe the content of “no-truth” because then one would be back in the realm of verbal description and conceptual discriminations, which are inadequate and even misleading in communicating the true meaning and “thusness” of reality. return

[The sequence of the ten subtleties is based on the following reasoning:]

The objects of the [true] aspects of reality are not something produced by Buddhas, gods, or men. They exist inherently on their own and have no beginning. Therefore they come first [on the list of ten subtleties].

Delusions arise due to illusion concerning reality. If one understands reality, then wisdom is born.

Wisdom is the basis for practice. The undertaking of practice is aroused due to the eye of wisdom.³⁷¹ The three dharmas of the [wisdom] eye, the [practice] feet, and objects become the vehicle [for salvation].

By riding on this vehicle one enters the pure and clear lake [of Buddhahood] and advances on the stages [to attain enlightenment].

What sort of dwelling do these stages consist of? They consist of dwelling in the threefold dharmas of the secret store [of the Buddha’s teachings]. By dwelling in these dharmas one finally becomes quiescent and eternally illumined.

The capacities [of beings] in the ten dharma realms are illumined; if there is a capacity [among sentient beings] there will certainly be a response [from the Buddha].

If the Buddha’s response is to be offered according to the capacity [of sentient beings], then first the physical body should be utilized [to get the attention of sentient beings] with a show of supranormal powers.

After [sentient beings] see the supranormal powers of transformation, they will be amenable to accepting the way [of the Buddha]. Then with a verbal [turning of] the wheel [of the law], the way is proclaimed and revealed to guide [sentient beings].

If they are moistened with the rain of the dharma, they accept the teachings and receive the way and become attendants of the dharma.

The attendants undertake the practice [of the Buddhist way], remove the basis [reasons for rebirth] in saṃsāra, expose the Buddha’s knowledge and insight, and attain great benefit.

The first five [subtleties] refer to the completion of the causes and result [of Buddhahood] through one’s own practice. The later five refer to the completion of what is possible by [the power of) the other [i.e., the Buddha]. Though the dharma is immeasurable, these ten meanings [contain] the perfect intent [of the Buddha]. The beginning and end of self-practice and other-power are thus both completed.

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‘The eye of wisdom is the cause and the feet of action are aroused.” It is only when one can see with the eye of wisdom that one can walk to where one needs to go. return

The ten subtleties of “traces” are: Subtlety of Objects; Subtlety of Wisdom; Subtlety of Practice; Subtlety of Stages; Subtlety of Threefold Dharmas; Subtlety of Empathy and Response; Subtlety of Supranormal Powers; Subtlety of Preaching the Dharma; Subtlety of Attendants; and Subtlety of Merit and Benefit….

For scriptural proof I will quote only passages from the first half of the Lotus Sūtra and not even passages from the second half of the Lotus Sūtra. Why should I quote other Sūtras?

The Lotus Sūtra says concerning the such-like appearances and so forth of all dharmas that “the true aspects of reality are exhaustively understood only by the Buddhas.”³⁴¹ The “true aspects of reality” is the gate by which to enter the wisdom of the Buddha. This gate is objective reality. It also says, “This exceedingly profound and minutely subtle dharma is difficult to perceive and hard to understand. Only I and the Buddhas of the ten directions can know these aspects.”³⁴² This refers to subtle objects.

“The wisdom which I have attained is minutely subtle and most supreme.”³⁴³ Also, “With this subtle wisdom I seek the supreme path.”³⁴⁴ and “The dharma which is undefiled, beyond conceptualization, exceedingly profound, and minutely subtle is known in its [true] aspect only by me.”³⁴⁵ This refers to subtle wisdom.

“Originally, by following incalculable Buddhas he [the Buddha Śākyamuni] practiced all paths. … After practicing all of these paths, he attained his fruit [of Buddhahood] at the seat of enlightenment.”³⁴⁶ Also, “They pressed their palms together and with a respectful mind desired to hear of the completed path.”³⁴⁷ Also, “All dharmas from the beginning are characterized as eternally quiescent in themselves. Sons of the Buddha attain Buddhahood in the future by completing the practices of the path.”³⁴⁸ This refers to subtle practice.

Four kinds of flowers fell from heaven,³⁴⁹ manifesting the four [bodhisattva] stages of Abodes, Practice, Merit Transference, and bhūmi. The exposing, revealing, awakening, and entering [the Buddha’s knowledge and insight]³⁵⁰ also refers to the meaning of the levels [of attainment]. “To ride on the jeweled vehicle and course in the four directions;”³⁵¹ The four directions are the four causal stages [leading to Buddhahood]. The “direct attainment of the seat of enlightenment” refers to the level of resultant [Buddhahood]. This refers to subtle stages.

“The Buddha himself dwells in the Great Vehicle; it is adorned with the power of wisdom and concentration which he has attained.”³⁵² The “Great Vehicle” [Mahāyāna] refers to the true nature of [reality];³⁵³ “concentration” refers to the perfection of one’s potential;³⁵⁴ “wisdom” refers to enlightened concentration³⁵⁵ This refers to the subtle threefold dharmas.

“In the span of three weeks I considered these matters.”³⁵⁶ Also, “I, with the Buddha-eye, have penetrating insight into the six destinies of sentient beings.”³⁵⁷ Also, “All sentient beings are my sons.”³⁵⁸ Also, “He saw in the distance his father sitting on the Lion’s Throne.”³⁵⁹ This refers to subtle empathy and response.

“Now, the Buddha-Bhagavan entered samādhi and manifested strange and inconceivable signs.”³⁶⁰ This refers to subtle supranormal powers.

“The Tathagata can skillfully discriminate and preach the dharma; with gentle words he makes joyful the minds of sentient beings.”³⁶¹ Śāriputra said, “On hearing the Buddha’s gentle words which are profound, far removed [from ordinary understanding], and minutely subtle…”³⁶² Also, “All of the dharmas which he expounds without exception reach the ground of omniscience.”³⁶³ Also, “He expounds only the supreme path.”³⁶⁴ Also, “[Among Sūtras] already, now, or to be preached, [this Lotus Sūtra] is the most difficult to believe and understand.³⁶⁵ This refers to subtle preaching of the Dharma. “He teaches only bodhisattvas, and has no śrāvaka as disciples.”³⁶⁶ This refers to the subtle attendants [of the Buddha].

“In the present or future, anyone who hears one stanza or one verse will attain perfect awakening.”³⁶⁷ Also, “Anyone who hears [the preaching of the Lotus Sūtra] can attain ultimate perfect awakening.”³⁶⁸ Also, “If I try to save [sentient beings] through the small vehicle, I would have fallen victim to greed. This cannot be excused.”³⁶⁹ Also, “Finally, there is no one who is allowed to attain salvation for himself alone; all attain salvation through the salvation of the Tathāgata.”³⁷⁰ This refers to subtle benefits.

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This phrase has already been quoted numerous times by Chih-i. Hurvitz, Lotus Sūtra, 22, has “only a Buddha and a Buddha can exhaust their reality. return

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This phrase also has been quoted often. Hurvitz, Lotus Sūtra, 23, has “Those dharmas profound and subtle/ Hard to see and hard to understand … / I and the Buddhas of the ten directions/ Are the only ones who can know these things.” The Lotus Sūtra has “things” for the last word in this quote where Chih-i has “aspects” return

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Hurvitz, Lotus Sütra, 43, has “The wisdom I have gained is the first among subtle things.” return

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Hurvitz, Lotus Sūtra, 10, translates, “With this subtle knowledge/ Seeking the Unexcelled Path.” return

345

The original passage in the Lotus Sūtra is slightly different, which Hurvitz Lotus Sūtra, 25, translates, “That which is without outflows, beyond reckoning and discussion/ The extremely profound and subtle Dharma/ I have already gained completely./ (and) only I know its marks.” return

346

Hurvitz, Lotus Sūtra, 23, translates, “Formerly, following numberless Buddhas/ He fully trod the various paths … /He trod these various paths; (then)/ On the platform of the Path he was able to achieve the Fruit.” return

347

Hurvitz, Lotus Sūtra, 27, has “With palms joined and with thoughts deferential/ Wishing to hear of the Perfect Path.” return

348

Hurvitz, Lotus Sūtra, 37, translates “The dharmas from their very origin/ Are themselves eternally characterized by the marks of quiet extinction./ The Buddha’s son, having trodden the Path/ In an age to come shall be able to become a Buddha.” return

349

This refers to one of the miraculous signs which signaled the beginning of the Buddha’s exposition of the Lotus Sūtra. Hurvitz, Lotus Sūtra, 3, translates the context as follows: “At this time Heaven rained down mandārava [coral tree] flowers, mahāmandārava [mahā, “great”] flowers, mañjūṣaka flowers [a kind of celestial flower], and mahāmañjūṣaka flowers, scattering them over the Buddha and his band of followers.” return

350

Hurvitz, Lotus Sūtra, translates: “The Buddhas, the World-Honored Ones, appear in the world because they wish to cause the beings to hear of the Buddha’s knowledge and insight and thus enable them to gain purity. They appear in the world because they wish to demonstrate the Buddha’s knowledge and insight to the beings. They appear in the world because they wish to cause the beings to understand. They appear in the world because they wish to cause the beings to enter into the path of the Buddha’s knowledge and insight.” return

351

From the parable of the burning house. Hurvitz, Lotus Sūtra, 71, has, “And mounting these jeweled carriages/ [The children] cavorted in all four directions.” return

352

Hurvitz, Lotus Sūtra, 34, has, “The Buddha himself dwells in the Greater Vehicle;/ Whatever dharmas he acquires/ Adorned with the strength of concentration and wisdom/ Through them does he rescue sentient beings.” return

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The first of the three “tracks.” return

354

The second of the three “tracks.” return

355

The third of the three “tracks.” return

 returnHurvitz, Lotus Sūtra, 43, has, “Throughout three weeks/ I thought such thoughts as these: “The wisdom I have gained/ is the first among subtle things.”

356

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Hurvitz, Lotus Sūtra, 42, has “I, with the eye of a Buddha/ See the beings on the six courses/ Reduced to poverty’s extreme, having neither merit nor wisdom… return

358

From the parable of the burning house. Hurvitz, Lotus Sūtra, has, “All the living beings are my children.” return

359

From the parable of the poor son. Hurvitz, Lotus Sūtra, 85, has “At that time, the poor son, hiring himself out as a laborer in his wanderings, by chance reached his father’s house, where, stopping by the side of the gate, he saw in the distance his father seated on a lion throne, his feet resting on a jeweled footstool …” return

360

This phrase is from the introduction to the Lotus Sūtra, describing the wonderful and miraculous signs which preceded the Buddha’s exposition of the Sutra, and the Buddha’s entering into samādhi. Hurvitz, Lotus Sūtra, 4, has “now the Buddha, the World-Honored One, has entered into samādhi, whom shall I question about these rare apparitions, beyond reckoning and discussion?” return

361

Hurvitz, Lotus Sūtra, 22, has “by making a variety of distinctions, the Thus Come One can skillfully preach the dharmas. His words are gentle, gladdening many hearts.” return

362

Hurvitz, Lotus Sūtra, has “When I hear the Buddha’s gentle voice/ Profound, far removed from the ordinary understanding, and extremely subtle/ Setting forth the pure Dharma/ my heart is overjoyed…” return

363

This phrase is part of the introductory comments to the parable of the plants which are all rooted in the one ground of the earth. Hurvitz, Lotus Sūtra, 101, translates: “Without exception, the dharmas he preaches all reach to the ground of All-Knowledge.” return

364

Hurvitz, Lotus Sūtra, translates the context as follows: “Now I, joyfully and fearlessly/ In the midst of the bodhisattvas/ Frankly casting aside my expedient devices/ Merely preach the Unexcelled Path.” return

365

This is a paraphrase of a section Hurvitz, Lotus Sūtra, 178, translates as follows: “The scriptural canons I preach are in the incalculable thousands of myriads of millions, whether already preached, now being preached, or still to be preached. Yet among them this Scripture of the Dharma Blossom is the hardest to believe, the hardest to understand.” return

366

This abbreviated quote is a bit misleading. Hurvitz, Lotus Sūtra, 46, translates the entire context as follows: “I, being King of the Dharma/ Universally address the great multitudes/ Having recourse only to the Path of the One Vehicle/ Teaching and converting bodhisattvas/ and having no voice-hearing disciples.” However, the word “only” in the original Lotus Sūtra modifies the “path of the One Vehicle,” and not “only bodhisattvas.” Thus this section more likely means that the Buddha has recourse to the doctrine of ekayāna to teach bodhisattvas, not to teach śrāvaka, and that he has recourse to other methods of teaching in dealing with śrāvakas. It does not mean that the Buddha has no disciples which are śrāvakas. The context makes clear that the Buddha is preaching the subtle dharma to all beings, śrāvakas and bodhisattvas alike (as the next line says), and that śrāvakas are included in the group of the Buddha’s disciples. I fear that Chih-i was overzealous in his attempt to illustrate the “subtlety” of the Buddha’s attendants. (See this blog post.) return

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Hurvitz, Lotus Sūtra, 174, translates the context as follows: “If any like these in the Buddha’s presence hears a single gāthā or a single phrase of the Scripture of the Blossom of the Fine Dharma, or devotes to it a single moment of rejoicing, I hereby confer on him a prophecy that he shall attain Anuttara-samyak-saṃbodhi.” return