Next I will discuss the ten dharmas of the realms of the śrāvakas and pratyekabuddhas from the perspective of true non-defilement [anāsrava]. Their “appearance” is that of nirvāṇa. Their “nature” is neither good nor evil. Their “essence” is the fivefold Dharma Body.¹⁸¹ Their “power” is the ability to appear and move about [in this triple world of suffering]; they have the potential capability of attaining the Path. Their “activity” is to strive diligently. Their “causes” are undefiled, correct wisdom. Their “conditions” are basic practice¹⁸² which is conducive to [advancing on] the Path. Their “results” are fourfold.¹⁸³

[According to Hinayāna teachings, there is no retribution for śrāvakas and pratyekabuddhas, for three reasons.] First, since śrāvakas and pratyekabuddhas are without further birth, they have no retribution. The reason is that when the [understanding of the] real is aroused, this is the [ultimate] result and there is no need to discuss any further retributions. Second, if undefiled dharmas arise as the retribution for repetitive causes, then repetitive results will be attained. Since the lack of further birth from having no defilements [a characteristic of arhats] is not a condition wherein one is shackled by further birth, there is no later retribution. Third, the first three [i.e., stream-winners, once-returners, and those who will return no more] have retribution because they have remaining [mistaken] conceptions which have not been severed. Therefore the stream-winners¹⁸⁴, once-returners, or those reborn in the realm of form, do not share in the [lack of] retribution [gained from total] non-defilement. Therefore [according to Hinayāna teachings] these beings have nine and not ten [suchlike characteristics].

According to Mahāyāna doctrine, even this [so-called] non-defilement [of the śrāvakas and pratyekabuddhas] contains some defilement. The Mahāparinirvāṇa Sūtra says, “The adornment of virtue” means being conditioned and defiled.¹⁸⁵ This refers to the śrāvakas. They are not completely undefiled. They have not gotten rid of all delusions and they still experience rebirth in the world of transmigrations. If complete non-defilement is the cause and ignorance the condition, then one is reborn in the realm of transformations. ¹⁸⁶ Therefore they have retributions.¹⁸⁷

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“White” (Sukla-dharma). return

181

The five virtues attained by one who is at the stage where he has nothing more to learn (aśaikṣa) the keeping of the precepts, concentration (samādhi), wisdom, liberation, and the knowledge and insight of liberation. In T’ien-t’ai doctrine this is recognized as the highest level of attainment by those of the Hinayāna. return

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The “practice of practice.” This compound is used in contrast to the “practice of wisdom.” In the Tz’u ti ch’an min, an earlier work of Chih-i, he defines these terms as follows: “There are two types of practice. The first is the practice of wisdom, and the second is the practice of practice. . . . The practice of practice is so called because through this practice one conquers and destroys all passions. The second practice of wisdom consists of severing illusions concerning reality through correct contemplation of the four noble truths, twelvefold conditioned co-arising, and true emptiness…” return

183

The four results of stream-winner, once-returner, one who will return to this saṃsāric existence no more, and the arhat. return

184

One with seven more rebirths. return

185

This refers to the passage in the chapter on the Bodhisattva Lion’s Roar where the Mahāparinirvāṇa Sūtra distinguishes between two kinds of adornment, that of wisdom and virtues. The passage reads: “There are two kinds of adornments. First, that of wisdom, and second, that of virtue. If there is a bodhisattva who is endowed with these two adornments, he will know the Buddha-nature. … The adornment of wisdom refers to (the content of a bodhisattva’s attainment from) the first to the tenth bodhisattva stage (bhūmi). The adornment of virtue refers to the pāramitā from that of charity to prajña-wisdom, but does not include Prajn͂āpāramitā. The adornment of wisdom is that of all Buddhas and bodhisattvas. The adornment of virtues is that of śrāvakas, pratyekabuddhas, and the bodhisattvas of (the stage of) the ninth Abode. . . . The adornment of virtue is conditioned, defiled, has existence, has resultant retribution, has obstructions, and is not eternal. It is a dharma of ordinary men. The adornment of wisdom is unconditioned, undefiled (anāsrava), does not exist, has no resultant retribution, is unobstructed, and is eternal.” return

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This position and terminology is reminiscent of, and probably based on, the Śrimālādevi Sūtra which, in the chapter on ekayāna, points out that arhats and pratyekabuddhas have not put an end to their rebirths, not completely cultivated all virtues, have not accomplished what should be accomplished, and have not completely exhausted the delusions which need to be exhausted. It then posits two kinds of death and rebirth: first, the ordinary death (and rebirth) of people in saṃsāra, and second the death (and rebirth) which is a transformation beyond conceptual thought , the undefiled rebirth of bodhisattvas in this world in order to save sentient. The Śrimālādevi Sūtra continues by making a distinction between latent and active passions. The śrāvakas and pratyekabuddhas sever the active passions, but they still have not severed the latent defilements of fundamental ignorance. return

187

See Hurvitz, Chih-i, 297-299, for a different interpretation and lengthy discussion of this section. return