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

199

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

200

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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202

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

204

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