[The correct interpretation of conditioned co-arising involves] another fourfold classification: clarification of twelvefold conditioned co-arising conceptually understood as arising and perishing; clarification of twelvefold conditioned co-arising conceptually understood as neither arising nor perishing; clarification of twelvefold conditioned co-arising as beyond conceptual understanding yet as arising and perishing; and clarification of twelvefold conditioned co-arising as beyond conceptual understanding and as neither arising nor perishing.³⁷⁵

375

[T]hese four correspond respectively to the Tripiṭaka Teaching, the Shared Teaching, the Distinct Teaching, and the Perfect Teaching. return

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

373

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.

371

‘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.

341

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

342

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

343

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

344

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

353

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

357

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

367

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

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.

The Mahāparinirvāṇa Sūtra says that that which is great is called “immeasurable” and “beyond conceptualization;” therefore it is called “great.”²⁸⁷ It is analogous to the fact that space is called “great” even though this is not due to [a greatness contrasted with] small spaces. Nirvāṇa is also like this. It is not due to [a contrast with] small characteristics that it is called “great” nirvāṇa.

The “subtle” is also like this. “Subtle” means “beyond conceptual thought”; it is not subtle due to [a contrast with] crudities. If it is determined that there is a dharmadhātu [the Dharma or Absolute Reality] which is vast, great, independent, and absolute. This kind of “great thing” must be described as existing [in contrast to nothingness], but how then can it be called absolute [in the absolute, non-relative sense?]²⁸⁸

Now, the dharmadhātu is pure and not something which can be seen, heard, realized, known, or verbalized. The text says, “Cease, cease, it is not necessary to explain. My dharma is subtle and difficult to conceptualize.”²⁸⁹ The “Cease, cease, it is not necessary to explain” refers to the absolute severance of words. The “My dharma is subtle and difficult to conceptualize” refers to the absolute severance of conceptualization.

It also says, “This dharma cannot be expressed; the marks of words are quiescent.”²⁹⁰ This also refers to the limits of praising [the Buddha, or the subtlety of reality] with language. [The Buddha-dharma] cannot be expressed with relative terms, and it cannot be expressed with absolute terms. It means the extinguishing of the relative and the absolute. Therefore it is said, “[words are] quiescent.”

It is also said that all dharmas have “the mark of eternal quiescent extinction which finally is reduced to emptiness.”²⁹¹ This emptiness is also empty, therefore neither the relative nor the absolute have substantial Being. The Mūlamadhyamakakārika says, “If dharmas arise in relation to [something else], that dharma in turn gives rise to relative dharmas.”²⁹²

287

A summary of a passage in the Mahāparinirvāṇa Sūtra which discusses the meaning of “great nirvāṇa” in contrast to a Hinayāna nirvāṇa. The terms “immeasurable” and ‘”beyond conceptualization” appear on T. 12, 746b21-26: “Good man! ‘Great’ means ‘beyond conceptualization.’ If something is beyond conceptualization, it is something that all sentient beings are not able to believe. Therefore it is called ‘great final nirvāṇa’ (mahāparinirvāṇa). It is something perceived only by Buddhas and bodhisattvas. Therefore it is called ‘great final nirvāṇa.’ It is also called ‘great’ because it is attained only after innumerable causes and conditions. Therefore it is called ‘great’.” return

288

In other words, as soon as words are used to describe the absolute, one is describing the absolute which is so in contrast to the relative. return

289

From the Lotus Sūtra; Hurvitz, Lotus Sūtra, 28. return

290

Also from the Lotus Sūtra; Hurvitz, Lotus Sūtra, 23. return

291

From the chapter on “Medicinal Herbs” in the Lotus Sūtra. Hurvitz, Lotus Sūtra, 103, translates: “Those grasses and trees, shrubs and forests, and medicinal herbs do not know themselves whether their nature is superior, intermediate, or inferior; but the Thus Come One knows this Dharma of a single mark and a single flavor, namely, the mark of deliverance, the mark of disenchantment, the mark of extinction, the mark of ultimate nirvāṇa, finally reducing itself to Emptiness. The Buddha, knowing this, observes the heart’s desire of each of the beings, and guides them accordingly.” return

292

I was unable to locate the source of this quote. return

[The meaning of] absolute subtlety consists of four parts [which correspond to the Four Teachings].

First, [the Tripiṭaka Teaching that] dharmas arise in three conventional ways²⁸⁰ [is taught] in accordance with the capacity of the listener. [It teaches that] if one comprehends the real truth [paramārthasatya], then the grasping of opposites is severed. Śāriputra said, “I have heard that within liberation there is no verbalization.”²⁸¹ This is the meaning of the “absolute” in the Tripiṭaka Sūtras.

Second, [the Shared Teaching on] the three types of conventional existences [teaches] in accordance with reality. The whole world is like a magical transformation. The real is identical with phenomena; there is no thing which has substantial Being yet nothing which is not real. So, what thing is there which can be said to be unreal? [Answer: none.] The Tripiṭaka Teaching seeks the absolute by denying the non-absolute,²⁸² but [reality is] identical with phenomena yet real. This is [the meaning of] “absolute” in the Shared Teaching.

Third, if the Distinct Teaching arises, [the bodhisattva of this Teaching] seeks the absolute as identical with the real, and then returns to [the conventional world of] the worldly truth.²⁸³ What is not great nirvāṇa? [Answer: Nothing.] This [nirvāṇa] is the worldly truth of saṃsāra, and the absolute in turn is present in the relative. If one comprehends the middle way of the Distinct Teaching, [one knows that] the relative and the absolute are identical.

Fourth, if the Perfect Teaching arises, then the non-discriminative dharma is explained. The extremes are integrated with the middle; there is nothing which is not the Buddha-dharma. All is quiescent and pure. How then can there be a Buddha-dharma that is not the Buddha-dharma?²⁸⁴ Because of [the universality of] the Tathāgata’s dharmadhātu there is no form or appearance outside of the dharmadhātu. [To speak of] mere relativity is “crude,” but through form alone one can attain the “subtle.”²⁸⁵ There is nothing which is relative, and nothing which is absolute. I do not know how to name it. If we must use words, it should be called “absolute.”²⁸⁶

280

This refers to the teaching of three kinds of conventional existence as taught in the Ch’eng shih lun [the Doctrine of Mere-consciousness]. … The three types of conventional existence are, in short, conventional existence as arising through causes, as continuity, and as relativity. return

281

This is not a direct quote but rather a paraphrase from the Vimalakīrtinirdeśa Sūtra where Vimalakirti gives a long discourse on “inconceivable liberation” to Śāriputra. return

282

It sets up an absolute reality above and beyond the so-called “non-absolute” phenomenal world of conventional reality. return

283

In other words, this refers to the bodhisattva who realizes the identity of the “real” and “conventional,” of saṃsāra and nirvāṇa, or the integrated nature of reality, and then “returns” to this conventional world to save other sentient beings. return

284

All things are inter-related and part of one reality. How can there be anything independent of this one reality? return

285

The subtle truth concerning reality can be realized through contemplation of only this phenomenal world, and it is not necessary to go beyond this conventional realm. return

286

The true nature of reality is beyond adequate verbalization and conceptualization, but since words must be utilized, terms such as “subtle” and “absolute” are the closest we can come to describing it. return

Question: When milk reaches [the level of] ghee, it is in the same way called “complete.” How about this analogy?²⁷⁹

Answer: Now I will use an analogy to explain an analogy. It is like an official who has three ships [great, middle and small-sized] and one private boat for the purpose of taking people from this shore to that shore.

The milk teachings are analogous to using the great and middle-sized ships to help people cross from this shore. The cream teachings are analogous to using the private boat to ferry people to the island in the middle [of the river]. The curds teachings are analogous to using the four types [of boats]: using the small ship and private boat to ferry people to the island in the middle [of the river], and the two [middle- and large-sized] ships to ferry people to the other shore. The butter teachings are analogous to using the three ships, one ship for the island in the middle [of the river] and two for the other shore. The ghee teachings are analogous to the great ship which ferries people to the other shore. The three ships are alike in that they are official property, therefore they deserve the title “complete.” The private boat is not official property, so it is called “incomplete.” Of the official ships, two ships are small with few rooms. The great ship is grand and splendid and with many decorations; only this one can be called “subtle.” Wise men, by means of this analogy, can gain understanding. Thus this analogy is explained.

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In other words, why is only the Lotus Sūtra called “complete” if all the Sūtras implicitly contain the complete truth, as milk can eventually turn into ghee. return

Question: If the [teachings concerning] reality were already complete in the Vaipulya^*[Sūtras], then all should be called “subtle.”

Answer: Now, one should not determine certain time periods for teachings; why do you speak of “just the Vaipulya”?²⁷² Even if we make distinctions [such as superior or inferior], this has its reasons. The reason is that, [for example,] bodhisattvas of high competence are able to comprehend the subtle [teaching] through these [Vaipulya Sūtras] no different than from [comprehending the subtle teaching through] the Lotus Sūtra.²⁷³

Bodhisattvas of dull faculties and those of the two vehicles are still wrapped up in [the conventional] expedient means and controlled by worldly tastes. The Vaipulya period contains the “curds” teachings; it teaches the subtle in contrast to the crude. The Prajn͂āpāramitā Sūtras contain the “butter” teachings; they teach the subtle in contrast to the crude. This Lotus Sūtra lacks the expedient means of the above two [groups of] sūtras: it teaches only the true “ghee” of the subtle in contrast to the crude. The meaning of “subtle” in this [Lotus Sūtra] and in those [Vaipulya and Prajn͂āpāramitā Sūtras] is not different. They are different only in that one contains expedient means and one does not contain expedient means.²⁷⁴

*

Sūtras falling into the vaipūlya category include the Prajñā-pāramitā Sūtra, the Avataṃsaka Sūtra, the Ratnakūṭa collection of sūtras, and the Chinese Nirvāṇa Sūtra. Oxford Reference Dictionary return

272

In other words all teachings are preached either implicitly or explicitly at all times. If this is a correct reading of Chih-i here, then can it not be interpreted as a criticism of later attempts such as the Tien-t’ai ssu chiao i to produce a strict and rigid classification system? return

273

In other words, some people who are particularly insightful can realize the ultimate, complete and perfect truth just by being exposed to the teachings of the Āgama, Vaipulya Sūtras, or Prajn͂āpāramitā Sūtras, even though it is the Lotus Sūtra which is the final complete teaching which contains the naked truth without any embellishments or expedient devices. return

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For details on this subject of doctrinal classification see Hurvitz, Chih-i and Chappell’s translation of the Tien-t’ai ssu chiao I [An outline of the Fourfold Teachings]. Chih-i also discusses this subject in more detail later in the Fa hua hsüan I [Profound Meaning of the Lotus Sutra]. return