The ten dharmas of the Buddha-realm are all discriminated with reference to the middle path.

The Vimalakīrtinirdeśa Sūtra says, “All sentient beings without exception have the mark of bodhiwisdom and do not need to attain it again.”¹⁹⁷ This [Buddha-nature as] the conditional cause [of Buddhahood]¹⁹⁸ is the Buddha’s “appearance.”

“Nature” is that which has its point of reference internally. The [Buddha’s] wisdom and vow is [inherently] existent and is never lost. This wisdom [of the inherent Buddha-nature] as the complete cause [of Buddhahood]¹⁹⁹ is the Buddha’s “nature.”

The inherently pure mind, [the Buddha-nature as] the direct cause [of Buddhahood]²⁰⁰ is the Buddha’s “essence.” These are the three “tracks” [of reality].²⁰¹

“Power”: the [Buddha’s] power is so-called because he surpasses śrāvakas and pratyekabuddhas upon his first aspiration for enlightenment.

[The Buddha’s] activity is the performance of the Four Universal vows.²⁰²

[The Buddha’s] “cause” is the grand adornment of wisdom [Prajn͂āpāramitā].

[The Buddha’s] “conditions” are the grand adornment of virtues.²⁰³

[The Buddha’s] “result” is the repetitive result of the state of highest enlightenment in which each thought is integrated with the mind of great awakening.

[The Buddha’s] “retribution” is the fruit of Mahāparinirvāṇa. The retributive result is complete endowment with all concentrations [samādhi], meditative states, virtues, and the severance [of all passions and delusions].

“The beginning and end both the same” [for the Buddha] means that the threefold truth of appearance, nature [and so forth]²⁰⁴ is not different than the ultimate threefold truth. Therefore they are called “the same.” “The sameness of the truth of emptiness” means that inherently the suchness of sentient beings and the suchness of the Buddha is the same.²⁰⁵ The “sameness of the mundane truth [of conventional existence]” means that when sentient beings have not yet aroused aspiration for enlightenment, the Buddha has already prophesied their Buddhahood. The Buddha has already attained enlightenment so he preaches concerning his deeds in his previous lives. Thus the mutual interexistence of the beginning and end is [the meaning on the sameness of conventional existence. The “sameness of the middle” means that ordinary men and sages are all [partaking in the same] aspects of reality.

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A paraphrase from Vimalakirti’s comments to Maitreya in the third chapter of the Vimalakīrtinirdeśa Sūtra. Boin translates the context as follows: “The suchness of all beings [sarvasattvatathatā], the suchness of all dharmas, the suchness of all the holy ones, this is also your own suchness, O Maitreya … suchness is not constituted of duality, is not constituted of multiplicity. Honourable Maitreya, the instant that you reach supreme and perfect enlightenment, at that instant, all beings also will reach that same enlightenment. And why? Because that enlightenment [bodhi] is already acquired [anubuddha] by all beings… .” return

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The first of the three aspects of Buddha-nature. return

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The second of the three aspects of Buddha-nature. return

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The third of the three aspects of Buddha-nature. return

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The three aspects of reality, which are called “tracks” because they are the order, rule, law, or model of things as they truly are. The three are parallel to the three aspects of Buddha-nature. They are:

1. “the true nature of reality.” The integrated, non-illusory, non-differentiated aspect of reality. This corresponds to the objective world and to the Buddha-nature as the direct cause of Buddhahood. Buddhahood is inherent in all sentient beings since they all participate in the true nature of reality as simultaneously empty of substantial Being yet conventionally existent.
2. “the illumination of wisdom.” The function of wisdom in destroying delusions and manifesting the true nature of reality. It corresponds to the aspect of Buddha-nature as the “complete cause” of Buddhahood, since the wisdom to realize Buddhahood is inherent in all sentient beings.
3. “the perfection of one’s disposition.” The practice undertaken and which brings to perfection the inherent Buddha’s wisdom, It corresponds to the aspect of Buddha-nature as practice, the conditional causes which bring to perfection the inherent Buddha-wisdom.

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The four Mahāyāna vows are: although the of sentient beings is unlimited, I vow to save them all; although passions are innumerable, I vow to sever them all; although doctrines are inexhaustible, I vow to know them all; although the way to Buddhahood is supreme, I vow to perfect it. It appears that Chih-i was the first to formulate these four “universal” bodhisattva vows. See Chappell, Tien-t’ai Buddhism, 103. return

203

The remaining five pāramitā of giving, precepts, patience, diligence, and meditation. return

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The three ways of reading “suchlike appearance” and so forth. return

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Since they are all empty of substantial Being. return

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The ten dharma realms and all of existence is interpenetrating and mutually interdependent. return

Next I will discuss the ten dharmas of the realms of the śrāvakas and pratyekabuddhas from the perspective of true non-defilement [anāsrava]. Their “appearance” is that of nirvāṇa. Their “nature” is neither good nor evil. Their “essence” is the fivefold Dharma Body.¹⁸¹ Their “power” is the ability to appear and move about [in this triple world of suffering]; they have the potential capability of attaining the Path. Their “activity” is to strive diligently. Their “causes” are undefiled, correct wisdom. Their “conditions” are basic practice¹⁸² which is conducive to [advancing on] the Path. Their “results” are fourfold.¹⁸³

[According to Hinayāna teachings, there is no retribution for śrāvakas and pratyekabuddhas, for three reasons.] First, since śrāvakas and pratyekabuddhas are without further birth, they have no retribution. The reason is that when the [understanding of the] real is aroused, this is the [ultimate] result and there is no need to discuss any further retributions. Second, if undefiled dharmas arise as the retribution for repetitive causes, then repetitive results will be attained. Since the lack of further birth from having no defilements [a characteristic of arhats] is not a condition wherein one is shackled by further birth, there is no later retribution. Third, the first three [i.e., stream-winners, once-returners, and those who will return no more] have retribution because they have remaining [mistaken] conceptions which have not been severed. Therefore the stream-winners¹⁸⁴, once-returners, or those reborn in the realm of form, do not share in the [lack of] retribution [gained from total] non-defilement. Therefore [according to Hinayāna teachings] these beings have nine and not ten [suchlike characteristics].

According to Mahāyāna doctrine, even this [so-called] non-defilement [of the śrāvakas and pratyekabuddhas] contains some defilement. The Mahāparinirvāṇa Sūtra says, “The adornment of virtue” means being conditioned and defiled.¹⁸⁵ This refers to the śrāvakas. They are not completely undefiled. They have not gotten rid of all delusions and they still experience rebirth in the world of transmigrations. If complete non-defilement is the cause and ignorance the condition, then one is reborn in the realm of transformations. ¹⁸⁶ Therefore they have retributions.¹⁸⁷

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“White” (Sukla-dharma). return

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The five virtues attained by one who is at the stage where he has nothing more to learn (aśaikṣa) the keeping of the precepts, concentration (samādhi), wisdom, liberation, and the knowledge and insight of liberation. In T’ien-t’ai doctrine this is recognized as the highest level of attainment by those of the Hinayāna. return

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The “practice of practice.” This compound is used in contrast to the “practice of wisdom.” In the Tz’u ti ch’an min, an earlier work of Chih-i, he defines these terms as follows: “There are two types of practice. The first is the practice of wisdom, and the second is the practice of practice. . . . The practice of practice is so called because through this practice one conquers and destroys all passions. The second practice of wisdom consists of severing illusions concerning reality through correct contemplation of the four noble truths, twelvefold conditioned co-arising, and true emptiness…” return

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The four results of stream-winner, once-returner, one who will return to this saṃsāric existence no more, and the arhat. return

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One with seven more rebirths. return

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This refers to the passage in the chapter on the Bodhisattva Lion’s Roar where the Mahāparinirvāṇa Sūtra distinguishes between two kinds of adornment, that of wisdom and virtues. The passage reads: “There are two kinds of adornments. First, that of wisdom, and second, that of virtue. If there is a bodhisattva who is endowed with these two adornments, he will know the Buddha-nature. … The adornment of wisdom refers to (the content of a bodhisattva’s attainment from) the first to the tenth bodhisattva stage (bhūmi). The adornment of virtue refers to the pāramitā from that of charity to prajña-wisdom, but does not include Prajn͂āpāramitā. The adornment of wisdom is that of all Buddhas and bodhisattvas. The adornment of virtues is that of śrāvakas, pratyekabuddhas, and the bodhisattvas of (the stage of) the ninth Abode. . . . The adornment of virtue is conditioned, defiled, has existence, has resultant retribution, has obstructions, and is not eternal. It is a dharma of ordinary men. The adornment of wisdom is unconditioned, undefiled (anāsrava), does not exist, has no resultant retribution, is unobstructed, and is eternal.” return

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This position and terminology is reminiscent of, and probably based on, the Śrimālādevi Sūtra which, in the chapter on ekayāna, points out that arhats and pratyekabuddhas have not put an end to their rebirths, not completely cultivated all virtues, have not accomplished what should be accomplished, and have not completely exhausted the delusions which need to be exhausted. It then posits two kinds of death and rebirth: first, the ordinary death (and rebirth) of people in saṃsāra, and second the death (and rebirth) which is a transformation beyond conceptual thought , the undefiled rebirth of bodhisattvas in this world in order to save sentient. The Śrimālādevi Sūtra continues by making a distinction between latent and active passions. The śrāvakas and pratyekabuddhas sever the active passions, but they still have not severed the latent defilements of fundamental ignorance. return

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See Hurvitz, Chih-i, 297-299, for a different interpretation and lengthy discussion of this section. return