[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