Master [Hui-ssu] of Mt. Nan-yüeh¹⁰⁵ suggests three types [of dharmas], i.e., sentient beings, the Buddha, and mind.¹⁰⁶

As [the Lotus Sūtra says, the Buddha manifests himself in the world] in order to lead sentient beings to expose, point out, realize, and enter [an understanding of] the Buddha’s knowledge and insight.¹⁰⁷ If sentient beings [inherently] lack the Buddha’s knowledge and insight, how can it be exposed through discussion? It should be known that the Buddha’s knowledge and insight dwells [inherently] within sentient beings.

The [Lotus] Sūtra also [refers to the seeing] merely with “eyes engendered by one’s parents.” This refers to physical eyes. That which can see through the “inner and outer mounts Meru…” is called the “Divine Eye.”¹⁰⁸ That which has penetrating insight which sees through all visible forms without being defiled by attachment is called the “Eye of Wisdom.” That which perceives visible forms without error is the “Dharma Eye.” In this way, even though one has not yet attained the state of no outflow [of passions], nevertheless one’s sight organ is [inherently] pure. For one eyesight to include all of these eyesights is called the Buddha Eye. This text in the Lotus Sūtra clarifies that the dharma of sentient beings is subtle [because they inherently have the Buddha’s knowledge and insight].

105

Chih-i’s master, considered by the T’ien-t’ai tradition to be the second patriarch in the T’ien-t’ai lineage. For details see chapter 8 and also Paul Magnin 1979. return

106

A classification of all reality into the three aspects of sentient beings (representing phenomena in general), the Buddha (representing the state of perfection), and mind. The basis for Chih-i’s analysis here must be his experience of practicing the an-lo-hsing based on the fourteenth chapter on “The Practice of Peace” of the Lotus Sūtra under Hui-ssu. See Hurvitz, Chih-i, 108-109. Hui-ssu’s work on The Meaning of the Practice of Peace in the Lotus Sūtra (Fa hua ching an lo hsing) is extant. In this work, however, Hui-ssu emphasizes the dharma of sentient beings and their practice of Lotus Sūtra contemplation rather than the three dharmas of sentient beings, Buddha, and mind. Nevertheless there is a correspondence between this work and Chih-i’s comments in so far as they often quote the same passages from texts such as the Lotus Sūtra and the Mahāparinirvāṇa Sūtra. This classification of reality is probably based on the verse in the Avataṃsaka Sūtra:

The mind, like an artist,
Paints the various five aggregates.
In the entire world
There is no dharma which it does not produce.
The Buddha also is like the mind,
And like the Buddha, so are sentient beings.
The mind, the Buddha, and sentient beings:
These three are not distinct.
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Next I will interpret [the meaning of subtle] from the viewpoint of contemplating the mind. [First,] if one contemplates one’s own mind as not including the minds of sentient beings and the Buddha, this is a narrow [interpretation of] essence. [If the mind is contemplated as] including [the minds of sentient beings and the Buddha], this is a vast [interpretation of] essence. [Second,] if [one contemplates] one’s own mind as not equal to the mind of the Buddha, this is an inferior [interpretation of the] stage [of one’s attainment]. If [contemplated as] equal to the mind of the Buddha, this is an eminent [interpretation of the] stage [of one’s attainment]. [Third,] if [one contemplates] one’s own mind and the mind of sentient beings and the Buddha as not “simultaneously empty of substantive Being yet having conventional existence,” this is a short [interpretation of) function. To affirm the simultaneous emptiness and conventional existence [of reality] is a long [interpretation of] function.

Also, [to teach that] one dharma-realm penetrates all ten dharma realms and the levels of the six identities¹⁰⁴ is [an interpretation] vast in essence, eminent in stages, and long in function. With regard to the ten dharma-realms, this is manifested as the Oneness of Reality. Next, with regard to the Five Flavors, this is summarized as the Oneness of Teaching. Next, with regard to contemplating the mind, this is summarized as the Oneness of Practice. Next, with regard to the six identities, this is summarized as the Oneness of Persons. This ends the brief summary of the meaning of “subtle.”

104

The T’ien-t’ai classification of the fifty-two stages leading to Buddhahood within the Perfect Teaching in six interpenetrating levels. The six are as follows:

1. “Identity in the Principle of Reality.” All things are inherently endowed with Buddha-nature and the integrated, underlying unity of the nature of reality. This is shared by all sentient beings, even those who have not heard the Buddha-dharma.
2. “Verbal Identity.” The underlying unity of the Buddha’s verbal teachings. With regard to the stages of attainment it refers to those who have just heard the Buddha’s teachings.
3. “Identity in Contemplative Practice.” The practice of contemplation. With regard to the stages of attainment it refers to the “Five Preliminary Grades”.
4. “Identity in Outer Appearance.” The attainment of Hinayāna enlightenment which resembles true enlightenment but is not the highest Buddhahood. Concretely it refers to the severance of all the obstacles of mistaken views and attitudes in the triple world. With regard to the stages of attainment it refers to the first ten stages of Faith.
5. “Identity of Partial Realization.” The stages of attainment from the levels of the Ten Abodes to the stage just before final, ultimate enlightenment.
6. “Ultimate Identity.” The final stage of and ultimate culmination of perfect enlightenment.

For details see Chappell, Tien-t’ai Buddhism, 160—161, and Hurvitz, Chih-i, 363—368. These six identities are also discussed in detail in the Mo ho chih kuan. See Donner 1976, 163—172.

[A correct understanding of] the causes [of Buddhahood] has three meanings. First, one dharma-realm contains the other nine dharma-realms. This is called being “vast in essence.” Second, the nine dharma-realms [from that of hell to bodhisattva] are integrated with the Buddha realm. This is called “eminence in stages.” Third, the ten dharma-realms [of reality] are simultaneously empty of substantial Being yet conventionally existent.⁹³ This is called “long in function.” Though these [three aspects of reality] are an integrated unity, they are called threefold; though they are threefold, they are called a unity. They are not different,⁹⁴ nor are they [completely and in all ways] the same⁹⁵ nor are they [a monistic] Oneness.⁹⁶ Therefore it [reality] is called “subtle.”

[A correct understanding on the resultant essence [of Buddhahood] has three meanings. First, the essence [of true reality] pervades all places. This is called “vast in essence.” Second, [the Buddha] has already attained Buddhahood for an eternity.⁹⁷ This is called “eminence in stages.” Third, from the beginning [the Buddha] has manifested himself⁹⁸ in the past, present and future in order to benefit sentient beings. This is called “long in function.”

[The Lotus Sūtra] differs from other Sūtras with regard to these six meanings of the causes and result [of Buddhahood], and is therefore “subtle.”⁹⁹

93

A direct translation of this important phrase in T’ien-t’ai philosophy would read, “identically empty, identically conventional, identically middle,” or “empty-as-is, conventional-as-is, Middle-as-is.” It is one way in which Chih-i summarizes his concept of the threefold truth, which is the simultaneous affirmation of the emptiness (non-substantiality) of all dharmas, their conventional or temporary existence, and the identity and synonymous meaning of these two as the Middle Way. Thus, as Chih-i proceeds to outline in the forthcoming sections, the correct understanding of reality (or the “ten dharma realms,” or all phenomena, or the objective world), and it’s “subtleness” is to understand it as simultaneously empty of eternal, unchanging, substantial Being (svabhāba), yet conventionally or provisionally existent. return

94

For they are all fundamentally empty and partake in the same nature of reality. return

95

Lit, “horizontal”. Chih-i sometimes uses the phrase “neither vertical nor horizontal” to mean that there are no vertical levels of superiority or inferiority with regard to reality and to illustrate the concept of “neither one nor different” or “neither unity nor differentiation.” In other words, all of reality is one in that it is empty and partakes in the fundamentally same nature of reality. On the other hand, there are differences of conventional existence, so the “oneness” of reality is not a homogenous, monistic “horizontal” sameness. This is illustrated in various ways, such as with the Sanskrit vowel, or the Siddham which is “neither horizontal nor vertical.” Another analogy utilized is the three eyes of Maheśvara which are arranged in a triangular formation. In the Mahāparinirvāṇa Sūtra, T. 12, 616b11—17, these two analogies are used to illustrate the unity and differentiation of liberation, the Tathagata’s Dharma-body, and prajn͂ā-wisdom. return

96

They are differentiated as conventional existence. return

97

This is the phrase used in the Lotus Sūtra to describe the Buddha’s attainment of enlightenment eon’s ago in the incalculable past. See the chapter on “The life-span of the Tathāgata” in the Lotus Sūtra. Hurvitz, Lotus Sūtra, 239 has “In this way, since my attainment of Buddhahood it has been a very great interval of time. My life span is incalculable asaṃkhyakalpas, ever enduring, never perishing.” return

98

This phrase can be interpreted in many ways. An alternate paraphrase is “(The historical Buddha) was manifested conventionally on the basis (of his eternal Buddhahood).” means “original” and “basis” as well as “beginning” and refers to the ground or basis of the original, eternal Buddha. Thus in the T’ien-t’ai tradition the last half of the Lotus Sūtra is called the because it deals with the eternal Buddha. The first half , on the other hand, refers to the “trace” or manifestation of the eternal Buddha in this conventional, finite world, and his salvific activity with regard to sentient beings. Thus in the T’ien-t’ai tradition the first half of the Lotus Sūtra is called the for it deals with the activity of the historical Buddha in this world. For a discussion of this issue and its historical background, see Alicia Matsunaga, The Buddhist Philosophy of Assimilation, Tokyo: Sophia University, 1969, especially pp. 104—120. return

99

In short, the Lotus Sūtra deserves to called subtle it teaches the integrated unity and simultaneous emptiness and conventional existence of all reality, and especially of the eternality of the Buddha. return