Now, to consider that which is “subtle” in relation to that which is “crude” is to interpret “crude” as a relative term denoting incompleteness and to clarify “subtle” as a term denoting completeness.²⁶⁶ This means one contrasts “crude” and “subtle” as relative terms [in the same way as one contrasts the terms] eternity and transiency, or great and small [or Mahāyāna and Hinayāna].

The Vimalakīrtinirdeśa Sūtra says, “I explain that dharmas neither exist nor inexist; all dharmas arise due to causes and conditions.”²⁶⁷ This clarifies completeness [i.e., the meaning of “subtle”]. “First he [the Buddha] sat under the Bodhi-tree and with his power conquered passions [Māra] and attained the ambrosia-like extinction and perfected the path of awakening.”²⁶⁸ This refers to the incomplete [attainments of the] past and compares it with completeness [the attainment of Buddhahood].

The Pañcaviṃśati-sāhasrikā-prajn͂āpāramitā Sūtra [Perfection of Wisdom in Twenty-five Thousand Lines] says, “In Jambudvīpa the second turning of the wheel of the law was seen.”²⁶⁹ This [second turning] is in contrast to the first [turning of the wheel of the law] at the Deer Park. The Prajn͂āpāramitā [Sūtras] are the second [turning of the wheel of the law].

The Mahāparinirvāṇa Sūtra says, “In the past there was the first turning of the wheel of the law at Vārāṇasī; now there is another turning of the wheel of the law at Kuśinagara.”²⁷⁰ All Sūtras [which contain the sermons preached] at the Deer Park are incomplete, small, and crude. [The teachings of the Mahayana are] complete, great, and subtle in relative contrast to these [Hinayāna teachings]. [This is the meaning of “relative subtlety.”]

This Lotus Sūtra clarifies that “In the past in Vārāṇasi you turned the Dharma-wheel concerning the four truths, preaching the Dharma with discrimination concerning the arising and perishing of the five aggregates. Now again you are turning the wheel of the Dharma which is most subtle and supreme.”²⁷¹ This also shows the subtlety of the Lotus teachings in relative contrast to the crudity of [the teachings of] Deer Park. The meaning of subtle here is the same [as in the other Mahāyāna texts mentioned above]; it is in relative contrast to the crude. This is the meaning of this text.

266

On the terms “incomplete word” and “complete word” see note 177 on the Mahāprajāpatī Sūtra chapter “On Letters.”

267

From the introductory section of the Vimalakīrtinirdeśa Sūtra. Boin, 9, translates this as “Neither being (sat) nor not-being (asat), all dharmas are born dependent on causes.” return

268

This phrase follows soon after the above phrase in the introduction of the Vimalakīrtinirdeśa Sūtra. Boin, 10, has “Great Ascetic (munindra), you have overcome Māra and his hordes; you have conquered supreme enlightenment (pravarabodhi).” return

269

This quote follows the version as found in the Ta Chih tu lun [The Treatise on the Great Prajñāpāramitā]: The Kumārajīva translation of the Pañcaviṃśati-sāhasrikā-prajn͂āpāramitā Sūtra, T. 8, 553a16, is slightly different, but different enough to be significant. It has “I, at Jambudvipa, again saw the turning of the wheel of the law.” In this version there is no indication that it is a second, and different, turning of the wheel of the dharma. Nevertheless Chih-i interprets this phrase as supporting his idea that the Prajn͂āpāramitā Sūtras were a second and distinct step in the evolution of the Buddha’s preaching ministry. return

270

The Mahāparinirvāṇa Sūtra, if this is indeed the passage to which Chih-i is referring, merely lists the events in the life of Śākyamuni and says, “. . . at Vārāṇasi he first turned the wheel of the law for the five monks, and so forth until he entered Parinirvāṇa at Kuśinagara.” This interpretation of the life of Śākyamuni, however, is dismissed by the Mahāparinirvāṇa Sūtra as an inferior Hinayāna interpretation. return

271

This is from the chapter “On Parables” in the Lotus Sūtra. Hurvitz, Lotus Sūtra, 56-57, translates it as follows: “Formerly, in Vārāṇasi/ you turned the Dharma-wheel of the four truths/ with discrimination preaching the dharmas/ the origination and extinction of their five collections (skandhānām udayaṃ vyayam)./ Now again you are turning the most subtle/ Unexcelled great Dharma-wheel.” return