Question: What is the meaning of interpreting subtlety in terms of the absolute?

Answer: Certainly “subtle” can also be called “absolute”; “subtle” and “absolute” are merely different names (for the same thing]. Is it not like a person saying that he is the absolute best?³⁰³

Also, “subtle” refers to the absolutizer and “crude” refers to the absolutized. This “subtle” [reality] has the effect of absolutizing the crude. Therefore the absolute is brought forward and called “subtle.”³⁰⁴

It is like in the first half of the Lotus Sūtra.³⁰⁵ First the teaching of expedient means is presented where the great teachings [of Mahāyāna] are not explicit. Now, when the great teachings are made explicit, the teachings of expedient means are absolutized.³⁰⁶ That which is absolutized is then called “subtle.” Also, if the great teachings are already explicit in the first half of the Lotus Sūtra, then one cannot realize the explication of the great teachings in the second half.³⁰⁷

Now, when the teachings are made explicit in the second half, the great teachings in the first half [are seen to be] identical with the absolute. The power to absolutize the great [teachings] in the first half comes from the great [teachings] in the second half. The great teachings which absolutize the first half are called the great [teachings] of the second half, therefore it is called absolute. Also, even if the great teachings of the second half are made explicit, one is not able to arouse the subtlety of the mind of contemplation.³⁰⁸

Now, if one enters the contemplation of subtle quiescence, the way of verbalization is severed and the teachings of the second half of the Lotus Sūtra are identified with the absolute. [Realizing] the absolute depends on [the practice of] contemplation. By calling this “absolute,” one can speak of the subtlety of contemplation. I have called the absolute “subtle” in order to manifest this meaning.

The above dharma of sentient beings is subtle because of the absolute subtlety of the “traces” [of the historical manifestation of the Buddha and this world in which he is manifested]. The above dharma of the Buddha is subtle because of the absolute subtlety of the original basis [of the eternal Buddha]. The above dharma of the mind is subtle because of the absolute subtlety of the mind of contemplation [or, “the contemplation of the mind”].³⁰⁹ The first four subtleties³¹⁰ are horizontally absolute with regard to the four teachings.³¹¹ These three [subtleties of sentient beings, the Buddha, and mind] are vertically absolute312 with regard to the perfect teachings.

303

In other words, the word “absolute” means here not that he “transcends” the world, but that his ability is incomparably the best in the world. Thus “subtle” also means incomparable, the absolute highest. return

304

This is a play on the Chinese character for “absolute” which also means to “cut off” or “make unnecessary.” return

305

The first fourteen chapters of the Lotus Sūtra, which discuss the activity of the historical Buddha, which is the “traces” of the fundamental, eternal Buddha. return

306

That is, the real meaning is brought forth so the temporary expedient devices have served their purpose and are no longer needed. return

307

The last fourteen chapters of the Lotus Sūtra which discuss the fundamental, eternal Buddha. return

308

One must actually practice and cultivate the insightful mind which can transcend conceptualization and verbalization. return

309

In this rather difficult section Chih-i is setting up another threefold classification of the “traces,” which refers to the content of the first fourteen chapters of the Lotus Sūtra and corresponds to the dharma of sentient beings; the original basis, which refers to the content of the last fourteen chapters of the Lotus Sūtra and corresponds to the dharma of the Buddha; and contemplating the mind (or “the contemplative mind”: ), which corresponds to the dharma of mind. The bulk of the remainder of the Fa hua hsüan i [Profound Meaning of the Lotus Sutra] deals with these three categories in the form of the “ten subtleties of traces,” the “ten subtleties of the basis,” and the “ten subtleties of contemplating the mind.” Actually, most of the discussion concerns the first ten subtleties of “traces” in this realm of our experience, which covers T. 33, 697c-765a. The ten subtleties of the original eternal Buddha are covered briefly in T. 33, 765a-77, and the ten subtleties of contemplating the mind are not discussed at all (perhaps because this was the subject of the Mo ho chih kuan [The Great Calming And Contemplation]).  return

310

The four kinds of “absolute subtlety” discussed above. return

311

They are on a graded scale from inferior to superior. return

312

They are identical to each other, or of an integrated nature. return

Verbalization is repetitive and continues endlessly. The reason is that words arise in accordance with [ordinary deluded] conceptions and perceptions.²⁹⁶ If mental conceptualization does not stop, how can one transcend verbalization? It is like a foolish dog which chases a lump [of earth?]; its efforts are in vain because in the end he does not go beyond the lump?²⁹⁷ If one can have a subtle awakening concerning that “within the palace walls”²⁹⁸ the wind of conceptual thinking will cease and the mind, like water, will become clear and pure, and words and thoughts are transcended. It is like a crafty lion which releases the lump and chases people.²⁹⁹ When the lump is left behind, the lump is transcended.³⁰⁰

When one is awakened concerning subtle [reality], one has the penetrating knowledge that outside the dharmadhātu there are no dharmas and that to discuss the absolute [verbally] means that one must clarify the absolute in terms of doctrine of existence. To experience the absolute in terms of the absolute is to clarify the absolute in terms of doctrine of emptiness. This is like a delightful horse which only sees the shadow of the whip and enters [his stable].³⁰¹ This is called “absolute subtlety.”

notes

296. In this case refers to vitarka, the ordinary conceptual working of the mind, and refers to vicāra, the more subtle perceptions or working of the mind, which obstruct the attainment of true insight. This vitarka- vicāra commonsensical perception of the world is corrected by attaining higher levels of insight.

297. I must confess that I do not understand the point of this analogy. The analogy is taken from a Prajn͂āpāramitā text, the Shêng t’ien-wang pan-jo po-lo-mi ching [The Lion’s Roar of Queen Śrīmālā] T. 8, 703a25.

298. Chih-i uses this phrase also in the Mo ho chih kuan [The Great Calming And Contemplation]. Chan-jan, in his Chih kuan fu hsing ch’uan hung chüeh [Annotations on “Great Concentration and Insight], explains this phrase as follows: ” ‘Within the palace walls’ means that the dharmadhātu is compared to a palace. It is the capital where the King of the Dharma (resides). The King of the Dharma has no (mistaken) one-sided views. The nature of reality is not outside of this (dharmadhātu). To experi ence a transformation and have insight into reality is called ‘awakening to that within the palace’.” Chan-jan then makes a reference to Chuang Tzu which I was unable to decipher.

299. This analogy is taken from the same section as the above analogy of the dog: see T. 8, 703a25.

300. At this point the Fa hua hsüan i shih ch’ien [Annotations on the Profound Meaning of the Lotus Sūtra] explains that “words are analogous to the lump, and the truth is analogous to people. The ignorant foolish dog never goes beyond the lump of verbalization. The lion, which has a type of wisdom, attains [insight into] reality by abandoning names [i.e. by abandoning the lump to chase people]. Therefore one should know that conceptions and [mistaken] perceptions arise from verbalization. If conceptions and [mistaken] perceptions are stopped, then one transcends verbalization. If one transcends [severs] words and conceptions, one transcends and puts an end to relativities.”

301. The horse which does not need to be whipped, but enters his stable merely by seeing the shadow of the whip, is analogous to the person who has insight into the truth without recourse to words.