[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