[C]ontemplating the mind means contemplating that one ignorant thought is identical to enlightenment. The Mahāparinirvāṇa Sūtra says, “Insight [concerning] ignorance is identical to ultimate emptiness.”⁴⁶⁵ Wisdom concerning emptiness illumines ignorance; [it clarifies the truth] that ignorance is identical to purity [because they are both empty of substantial Being].

To use an analogy, suppose there is a man who is discovered to be a thief; he is then unable to steal.⁴⁶⁶ If originally there is no place which is defiled by ignorance, then this “way of passionate delusions” is pure. If passionate delusions are pure, there are then no karmic deeds. If there are no karmic deeds, then there are no bonds. If there are no bonds, then one is a free self. If one’s self is free, one is not bound by karma. Who then experiences name-and-form, contact, and experience? Since there is no experience, there is no suffering. If there is no suffering within the aggregates, who then is transient and perishes? This is the virtue of eternity.

Thus one thought in the mind already includes the twelvefold links of conditioned co-arising. By contemplating [these aspects of] conditioned co-arising and constantly practicing the contemplation of eternity, bliss, selfhood, and purity, the mind will thought by thought come to dwell within the secret storehouse [of Buddhahood]. The constant practice of this contemplation is called “being entrusted to the noble womb.”⁴⁶⁷ If one practices this contemplation diligently and single-mindedly, one will bring to perfection the content of the womb [and advance toward Buddhahood]. If one destroys ignorance, this is called transcending the noble womb [to advance to Buddhahood].

465

This is a paraphrase. The entire section reads: “Concerning insight, there are three kinds of insight. Bodhisattva insight, the insight of all Buddhas, and insight (concerning) ignorance. The insight of the bodhisattva is identical to Prajn͂āpāramitā. The insight of all Buddhas is identical to the Buddha-eye. The insight [concerning] ignorance is identical to ultimate emptiness.” This passage is not saying that ignorance and insight is the same; it is saying that realizing the truth of emptiness is to have insight into the true nature of ignorance. return

466

The relevance of this analogy escapes my comprehension. return

467

A simile for the bodhisattva stages, which are the “womb” from which a Buddha is born. The bodhisattva stages are called a “noble womb” in the Jên wang ching. The subject is discussed in more detail in Chih-i’s commentary to the Jên wang ching. return

[E]xposing the crude and manifesting the subtle means, as the Lotus Sūtra says, “My dharma is subtle and difficult to conceptualize.”⁴⁵⁷ The first three [understandings] are all the dharma-teachings of the Buddha.⁴⁵⁸ How can there be a crude [understanding] which is conceptual and which is different from the subtle [understanding] which is beyond conceptualization? [There cannot.]

There is no explanation of the meaning of liberation which is not verbal. Truly the essence of that which can be conceptualized is identical with that which is beyond conceptualization. It is like the rich man [in the analogy of the poor son] supplied “pots and vessels, rice and noodles” to the poor son and made them his.⁴⁵⁹ According to his innate nature [i.e., his genealogy] the poor son is neither a guest nor a servant. The “pots and vessels” thus stay in the family and do not become the possessions of a stranger.⁴⁶⁰

The Tathāgata takes that which is beyond conceptualization and uses expedient means to explain it crudely. How can one isolate the crude as [ultimately] different from the subtle? [One cannot.]

This [Lotus Sūtra] fulfills the dharma of the śrāvakas, so it is the king of all Sutras.⁴⁶¹ It exposes [the meaning of] two [Tripiṭaka and Shared understandings of] conditioned co-arising and discourses on [the identity of all with] the subtle.

457

In other words, the ultimate teaching of the Buddha is beyond conceptual understanding, but it is finally revealed in its essence in the Lotus Sūtra. return

458

The other Sūtras and the content of the Tripiṭaka, Shared, and Distinct Teachings are the Buddha-dharma and not to be taken lightly, but the Buddha-dharma is finally fully exposed in the Lotus Sūtra. return

459

In other words, he supplied him with any and all his needs, as the Buddha supplies the teaching needed by each sentient being. This phrase is from the analogy of the poor son. See also Hurvitz, Lotus Sūtra, 87. return

460

The father “giving” to his son what is rightfully and originally his is an expedient means, like the Buddha leading sentient beings to realize their inherent Buddha-nature. return

461

The Lotus Sūtra itself claims that it is “the king of all Sutras.” return

If we utilize this [classification of] crude and subtle to list the five flavors, the milk teachings include two types of [understanding] conditioned co-arising, one part crude [the Distinct Teaching] and one part subtle [the Perfect Teaching]. The cream teachings are just crude [the Tripiṭaka Teaching]. The curds teachings are three parts crude [Tripiṭaka, Shared, and Distinct] and one part subtle. The butter teachings are two parts crude [Shared and Distinct] and one part subtle. The Lotus Sūtra [the ghee teachings] teach only the one subtle part. This is called clarifying the subtle [understanding of] conditioned co-arising in contrast to the crude [understanding of] conditioned co-arising.

[The understanding of twelvefold conditioned co-arising in the Perfect Teaching is that] the three ways of ignorance⁴⁴⁹ are identical to the three virtuous qualities [of Buddahood].⁴⁵⁰ It is not necessary to sever the three virtuous qualities⁴⁵¹ and then once again seek the three virtues.

The Mūlamadhyamakakārika says, “Dharmas which arise through conditioned co-arising are also called the meaning of the Middle Path.”⁴⁵² The Pañcaviṃśati-sāhasrikā-prajn͂āpāramitā Sūtra explains that this twelvefold conditioned co-arising is [the content of that realized at] the seat of enlightenment [bodhimaṇḍa].⁴⁵³ The Mahāparinirvāṇa Sūtra says, “Ignorance, passion, and all in between [such as birth, decay, disease, and death] are identical with the Middle Way.”⁴⁵⁴ This Lotus Sūtra says, “The potential for Buddhahood arises [is realized] through conditions, therefore the one vehicle [ekayāna] is taught.”⁴⁵⁵ This is called “the highest reality.”⁴⁵⁶ How can this not be subtle? The first three [understandings] are tentative because they are crude; the last one is real because it is subtle.

449

The aforementioned ways of passionate delusion, karma, and suffering. return

450

The three qualities of prajn͂ā-wisdom, liberation, and the Dharma Body. return

451

Is this a misprint for the three ways? return

452

These are the first and fourth lines of the Mūlamadhyamakakārika 24: 18 verse. return

453

This phrase follows immediately after the previous phrase quoted from the Ta chih tu tun [Treatise on the Great Perfection of Wisdom]. return

454

This is the same phrase quoted for the Perfect Teaching in the previous section. The entire phrase reads, “The fundamental limits of birth and death are of two types. First is ignorance, and second is the passionate attachment to existence. Between these two there is the suffering of birth, decay, disease, and death. This is called the middle way.” The context is that of a discussion on the meaning of Buddha-nature. return

455

From the second chapter “On Expedient Means” of the Lotus Sūtra.
Hurvitz, Lotus Sūtra, 41, translates:

By virtue of conditions is the Buddha-seed realized: For this reason they preach the One Vehicle.

In a note Hurvitz points out that the extant Sanskrit for this phrase is very different and translates the Sanskrit as: “For permanent is this dharma-eye, and the nature of the dharmas ever radiant. Having seen [this eye], the Buddhas, the Supreme among the Two-Legged Beings, shall set forth my One Vehicle.” return

456

This phrase is from the last part of the verses on the simile of the plants quoted throughout this section. Hurvitz, Lotus Sūtra, 109, has:

Kāśyapa, let it be known
That, when by invoking causes and conditions
And a variety of parables
I demonstrate the Buddha Path. return

[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

The [Perfect interpretation of] twelvefold conditioned co-arising as beyond conceptual understanding and as neither arising nor perishing manifests reality as integrated with phenomena for the sake of those who have sharp faculties.

The Mahāparinirvāṇa Sūtra says, “Twelvefold conditioned co-arising is also called the Buddha-nature.”⁴²⁸ This means that [the three causal links of] ignorance, passion, and attachment are identified with the way of passions [kleśa]. But kleśa and bodhi are integrated. Bodhi is penetrating understanding, and thus it has no kleśa. If one has no kleśa, then one has ultimate purity; this is Buddha-nature [wisdom] as the complete cause [of Buddhahood]. The two links on volitional activity and existence are identified with the way of karmic deeds, which is [integrated with] deliverance [vimsokṣa]. Mastery in deliverance is the Buddha-nature as conditional cause [for Buddhahood]. [The links of] name-and-form and decay-and-death refer to the way of suffering. Suffering is integrated with the Dharma Body. The Dharma Body has no suffering nor pleasure, therefore it is called “great bliss.” It is neither born nor does it die, so it is eternal. This is the Buddha-nature as the correct cause [of Buddhahood].

Therefore it is said [in the Mahāparinirvāṇa Sūtra], “Ignorance and passion and all between are identical with the middle way.”⁴²⁹ Ignorance refers to the past and passion to the future. Whether extreme or the middle, there is nothing which is not the Buddha-nature. This also is the meaning of “eternal, blissful, selfhood, and pure.” Ignorance does not arise nor does it perish. This is called [the interpretation of] twelvefold conditioned co-arising as beyond conceptual understanding and neither arising nor perishing.

428

This phrase is part of a longer discussion on Buddha-nature. return

429

This quote is from the same section as the previous quote in the Mahāparinirvāṇa Sūtra. The entire context reads somewhat differently than Chih-i’s abbreviated quote: “The fundamental limits of [the saṃsāric cycle of] birth and death are of two types. First is ignorance, and second is the passionate attachment to existence. Between these two there is the suffering of birth, decay, sickness, and death. This is called the middle way. In this way the middle way can overcome the birth and death [of saṃsāra]: therefore it is called the middle. Because of this meaning the dharma of the middle way is called the Buddha-nature. Therefore Buddha-nature is eternal, blissful, selfhood, and pure. All sentient beings are not able to perceive this, therefore [they think that reality is] transient, non-blissful, non-selfhood, and impure. Buddha-nature truly is not transient, non-blissful, nonselfhood, and impure.” I find this passage extremely vague and illogical. It does not “prove” any of its statements: it merely jumps from one assertion to the next. return

The Avataṃsaka Sūtra says, “The mind, like a skillful painter, creates the various aggregates. In all the world there is nothing which does not follow the creations of the mind.”⁴⁰⁹ “The painter” in our case is the ignorant mind, and “all the world” is the ten dharma realms which are the lands of conventional reality.

The treatises are not all consistent in clarifying the content of the mind from which all the dharmas emerge. One says that “the ālayavijñāna is the true consciousness from which all dharmas emerge.”⁴¹⁰ Another says that “The ālayavijñāna is the consciousness which never perishes [ālaya]. It is neutral and ignorant yet all dharmas emerge from it.”⁴¹¹

If one insists on being attached to a substantial nature,⁴¹² he will fall into arousing the [mistaken] concept of an “original Being” and thence the concept of a substantial self will be mistakenly aroused. If one does not realize that even the conditioned co-arising of the world as conceptually understood does not truly arise, how then will one be able to realize the trans-worldly conditioned co-arising which is beyond conceptual understanding?

There are no delusions in the realm which is beyond conceptual understanding. How then can the understanding which overturns delusions be able to realize non-conceptual wisdom?⁴¹³ The way to destroy these [various delusions and other assorted obstacles to enlightenment] is explained in the Mo ho chih kuan [The Great Calming and Contemplation].⁴¹⁴

409

This phrase has already been quoted numerous times. In T’ien-t’ai this is interpreted not in the sense of a mind-only idealism, but that there is nothing we experience which we do not perceive through the conceptual constructions produced by our minds. It is not a denial of the reality of the outside objective world. return

410

Chihi does not identify the text, school, or scholar which he is quoting, but in this era the southern Ti-lun (Daśabhūmika Sūtra Śāstra) school, taught that the ālayavijñāna was a pure and undefiled consciousness identical with tathatā. return

411

The Shakusen kōgi identifies this quote as being from the “Liang” translation of the Mahāyāna Saṃgraha, section 11-6, which must mean Paramārtha’s translations which are extant in T. 31, Nos. 1593 and 1595. However, I was unable to locate this quotation in these works. In any case Chih-i here is referring to the position of the She-lun school and the northern Ti-lun school (more precisely: Hui-yüan and his Ta Ch’eng i chang—see chapter 5) which taught that the ālayavijñāna is defiled and posited a ninth pure amalavijñāna. Actually it is difficult to know what this She-lun school really did teach, since the writings of the She-lun scholars are not extant. Weinstein quotes Chan-jan’s comments in the Fa hua hsüan i shih ch’ien [Annotations on The Profound Meaning of the Lotus Sutra] as follows: “The Northern School regarded the ālaya as that upon which phenomena depend (for their production), whereas the Southern School held that it was the tathatā which was the source. Both schools followed the teachings of Vasubandhu. Yet their interpretations were as incompatible as fire and water” (Weinstein 1964, 40). return

412

Such as a “true consciousness” or a “defiled consciousness.” return

413

In other words, “the understanding which overturns delusions” is sufficient for realizing the truth at the lower level, but not for the higher level of non-conceptual wisdom. return

414

See in particular the section on “Destroying (Deluded) Dharmas.” return

Those who are born from a womb in the realm of desire contain all twelve links. [It is said that those in] the realm of form have eleven [links]: they have no name-and-form; and [those in] the realm of formlessness have ten: they lack name-and-form and the six senses. However, it can be said that they contain [all twelve]. When all the sense organs first arise in the realm of form, when one has not yet attained cleverness, it is still called “name-and-form.” Though it is said that there is no form in the formless realm, there is still names. One should know that all twelve links are contained [in all three realms].