[The understanding of twelvefold conditioned co-arising in the Distinct Teaching is that] if ignorance is the condition, marks arise due to this condition, rebirth is due to these [causal] marks, and there is destruction due to rebirth.⁴⁴⁴ [Nirvāṇa/Buddhahood is] pure because conditions are extinguished; it is selfhood because marks are removed; it is bliss because rebirth is exhausted; it is eternal because it has no destruction.

The Mūlamadhyamakakārika says, “Dharmas which arise through conditioned co-arising … are also called ‘conventional designations’.”⁴⁴⁵ The Pañcaviṃśati-sāhasrikā-prajn͂āpāramitā Sūtra calls these twelve links of dependent co-arising “the dharma of the pratyekabuddha.”⁴⁴⁶ The Mahāparinirvāṇa Sūtra says that “one attains the burning flame [of Anuttara-samyak-saṃbodhi] by extinguishing ignorance.”⁴⁴⁷ This Lotus Sūtra says that “this a ‘large tree’ which will continue to grow.”⁴⁴⁸ Compared to the previous [understandings] this is “subtle,” but compared to the next [understanding] this is “crude.”

444

See the discussion of the Distinct Teaching in the previous section with the exposition on the four categories of conditions, causes, rebirth, and destruction based on the Ratnagotravibhāga. return

445

This is a paraphrase of the first and third lines of the Mūlamadhyamakakārika 24: 18 verse. return

446

See, for example, the Ta Chih tu lun [The Treatise on the Great Prajñāpāramitā]. return

447

This phrase from the Mahāparinirvāṇa Sūtra is quoted often by Chih-i, such as in the Mo ho chih kuan [The Great Calming And Contemplation]. The context reads, “Why does the Tathāgata ask about conditioned co-arising? The World-Honored One also has causes and conditions. Due to [the cause of] extinguishing ignorance he attains the burning light of Anuttara-samyak-saṃbodhi.” return

448

Hurvitz, Lotus Sūtra, 109, translates the context as follows:

Again, there are those who dwell in dhyāna;
Who gain the strength of supernatural penetration;
Who, hearing of the emptiness of the dharmas,
At heart are overjoyed;
Who, emitting numberless rays,
Ferry across the living beings
These are called “great trees,”
Which gain in growth. return

[The understanding of twelvefold conditioned co-arising in the Shared Teaching is that] the essential mark of ignorance is that of inherently lacking substantial Being.⁴³⁸ The deluded conceptualization of the confluence of causes and conditions [leads one to imagine or interpret the existence of] objects as substantial Being, like a magician’s illusion, so that wisdom [of true knowledge] cannot be realized.

A Sūtra says, “If there is a dharma which [supposedly] transcends nirvāṇa, I say that this [also] is an illusion or trick.”⁴³⁹ The Mūlamadhyamakakārika clarifies that this teaching is for those of sharp faculties.⁴⁴⁰ The Mahāparinirvāṇa Sūtra illustrates this with the [analogy] of the rich man teaching grammar [vyākaraṇa].⁴⁴¹ The Pañcaviṃśati-sāhasrikā-prajn͂āpāramitā Sūtra calls it “truly and skillfully saving” [sentient beings].”⁴⁴² This Lotus Sūtra calls them “small trees.”⁴⁴³ This is a skillful [understanding] of objects.

438

Lit. “original selfness (svabhāba) does not exist.” More simply, “all is empty.” return

439

This is a quote from the Pañcaviṃśati-sāhasrikā-prajn͂āpāramitā Sūtra discussed in the Ta chih tu dun. The context is expounding on the emptiness of all things, so that even the six pāramitā are like an illusion or dream, that is, they are no substantial Being. The section concludes with the statement that “I teach that nirvāṇa is also like an illusion and like a dream. If there were a dharma more superior to nirvāṇa [implying that there is not], I would teach that this also is like an illusion and like a dream. Therefore, all you divine beings, these illusions and dreams are non-dual and non-distinct with nirvāṇa.” return

440

This passage has already been quoted and discussed above. return

441

One of the six major subjects in the Vedic tradition. This refers to the same analogy as in note 436. The Mahāparinirvāṇa Sūtra explains this analogy as follows: “This rich man represents the Tathāgata. His one son represents all sentient beings. The Tathāgata views all sentient beings with equanimity as if (each one was) his only son. His teaching of the one son refers to the śrāvaka disciples. The incomplete teaching [”alphabet”] represents the nine-fold [Hinayāna] scriptures. Grammar represents the vast Mahāyāna scriptures. Since the śrāvakas do not have the ability [lit. “power of wisdom” to understand more profound subjects], the Tathāgata teaches them the incomplete ninefold scriptures, and does not teach the ‘grammar’ of the vast Mahāyāna scriptures.” return

442

Yāthātmyāvatāraṇakuśalaiḥ. Quoted and discussed in the Ta chih tu lun [Treatise on the Great Perfection of Wisdom]. This refers to the activity of the bodhisattva which is skillful in saving sentient beings because it is in accordance with the way things truly are, as empty of substantial Being, in contrast to the clumsy efforts of the followers of Hinayāna. The Ta Chih tu lun comments on this phrase as follows: “There is the dharma of the heretics which, though it saves sentient beings, does not really save them, because there various mistaken views remain like chains. Although those of the two vehicles have the means of salvation, they are not able to save [others] because they are not omniscient [sarvajña] nor have the mind [capable of utilizing] expedient means. It is only the bodhisattva who is able to truly and skillfully save [sentient beings].” return

443

This refers to the parable of the plants in the Chapter on Medicinal Herbs. Hurvitz, Lotus Sūtra, 107, translates the context as follows:

Also, the Buddha’s sons
Who devote their thoughts exclusively to the Buddha Path,
Who constantly practice good will and compassion,
Who know that they themselves shall become Buddhas
Decidedly and without any doubt—
These are called “small trees.”

Chih-i’s commentary on this section in the Fa hua wen chü [Words and Phrases of the Lotus Sutra] also identifies this fourth category of “small trees” with the Shared Teaching. return

The first of the Fourfold Teachings is the “Tripiṭaka Teaching. The understanding of twelvefold conditioned co-arising in the Tripiṭaka Teaching is that all links] from ignorance to all volitional activity and so forth including decay-and-death do indeed arise. From the three [links of ignorance, passion, and attachment]⁴³¹ the two [links of volition and existence]⁴³² arise. From these two [links]⁴³³ the other seven [links] arise. From these seven [links, which in turn act as causes], the three [original links of ignorance, passion, and attachment] arise. [In this way] the links of conditioned co-arising are mutually interactive [as the causes and results of each other]. Deluded passions [kleśa] are the causes and conditions of karma; karmic activity is the cause and condition of suffering.⁴³⁴ These are transient and arise and perish. The Mūlamadhyamakakārika classifies this teaching as the dharma for those of dull faculties.⁴³⁵ The Mahāparinirvāṇa Sūtra calls this the incomplete [teaching; lit. “alphabet”] which is diligently taught.⁴³⁶ This Lotus Sūtra calls this a liberation which is merely a detachment from empty delusion.⁴³⁷ Therefore we know that this is a crude [understanding] of objects.

431

As Chih-i pointed out … these three links correspond to the “way of delusion.” return

432

These two links correspond to the “way of karma.” return

433

The five resultant links in the present from consciousness to experience, and the two results in the future of rebirth and decay-and-death. These links correspond to the “way of suffering.” return

434

To take it one step further, suffering is in turn the cause and condition for passionate delusion, giving us the endless cycle of saṃsāra. return

435

See the Mūlamadhyamakakārika passage quoted above, that pratītyasamutpāda was taught as the dharma appropriate for śrāvakas, and is thus the content of the Tripiṭaka Teaching. return

436

This phrase is not from the chapter on “letters” which discusses this subject in detail, but is from a section of the Mahāparinirvāṇa Sūtra in which the Buddha denies that he has any “secret teaching” which is hidden and undisclosed. This is illustrated with the analogy of a rich father who loves his son and takes him to a teacher to receive an education. However, the son is not yet ready to absorb advanced studies such as grammar, so the father takes him home and diligently teaches him the alphabet. In other words, the father teaches the alphabet to his son not in order to hide and keep secret the more profound and difficult subject of grammar, but teaches him according to the son’s capacity to prepare him for eventually learning advanced grammar. The Buddha’s teaching of the Hinayāna Tripiṭaka is like this. return

437

Perhaps this refers to the section from the simile of plants in the Lotus Sūtra, which 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, of eternally quiescent nirvāṇa, finally reducing itself to Emptiness. The Buddha, knowing this, observes the heart’s desire of each of the beings, and guides them protectively. For this reason he does not immediately preach to them the knowledge of all modes.” return