This heading (Origination and Arising) explicates the sequence of the Ten Subtleties, through which the Ten Subtleties are regarded by Chih-i as embracing the whole teaching of the Buddha. This is because the teaching of the Buddha concerns nothing else but the cause and effect of Buddhahood, and this theme is indicated by the Ten Subtleties. First of all, the sequence of the first five Subtleties as the cause and effect of Buddhahood are elaborated.

(l) Objective reality inherently exists, whether one experiences it or not. It exists independently and will always be as it is without change and without beginning. Chih-i argues:

“Objects [Skt. Viṣaya], as the Ultimate Truth [Shi-hsiang Chih-ching] is not made by the Buddhas, heavenly beings, or humans. It does not come into being to suit present needs but is always in existence on its own. This is why Ching [Objects] are listed in the beginning [of the Ten Subtleties].

(2) It is necessary for the category of Knowledge to follow after the category of Objects, since the former concerns the latter. When reality is understood, knowledge is generated. Chih-i explains:

“If [one] does not see the principle, [one’s] delusion arises. If the principle is understood, [one’s] knowledge arises.”

(3) Knowledge is compared with the eye, and practice with the foot. With the guidance of the eye of knowledge, the foot of practice can proceed (i.e., one can walk towards one’s goal). Chih-i explicates:

“Knowledge is the foundation for practice. Due to knowledge as the eye, there arises the undertaking of practice. [Knowledge as] the eye, Practice Guide

the foot, and together with objects, these three dharmas form a vehicle [for liberation].

(4) With the above three dharmas (as a vehicle) to ride on, one is able to achieve various levels of position as the result of one’s accomplishment. Chih-i emphasizes:

“By riding on such a vehicle, one enters the cool and refreshing pond [of Buddhahood], and ascends to various positions [to attain Enlightenment.]”

(5) This is to explain the dwelling of these positions that consists of the Threefold Track as the Threefold Dharma. The Threefold Track is Chih-i’s theory of the secret storehouse of Buddhahood. Chih-i declares:

“Where do these positions abide? [They] abide in the Threefold Dharma of the secret storehouse [of the Buddha’s teachings]. Having abided in this dharma, [one] achieves quiescence and constant illumination.”

With the fifth category of subtlety, the process of attaining Buddhahood is completed. For Chih-i, this is the completion of the cause and effect of Buddhahood by one’s own power. The next five categories from the sixth to the tenth subtleties refer to the completion of the cause and effect of Buddhahood by the power of the Buddha.

(6) The sixth Subtlety, “Empathy and Response,” concerns the Buddha’s action of saving living beings by responding to their needs. Chih-i states:

“[The Buddha] illuminates the capacities [of beings] in the Ten Dharma realms. [Whenever] the capacity [of a being] reaches out, [the Buddha] will certainly respond accordingly [Skt.,jukta] [to them].”

(7) The response of the Buddha is constituted by the use of supra-mundane powers. This forms the seventh Subtlety of “Supra-mundane Powers”:

“If [the Buddha’s] response is to be offered according to the capacity [of living beings], [the Buddha] first uses [his] body-wheel [i.e., physical body], with a manifestation of supra-mundane power to shock and attract [the attention of living beings].”

(8) The eighth Subtlety, “Expounding the Dharma,” is a step further for the Buddha to guide living beings with his teachings. Chih-i explains: “Having seen the Buddha’s supra-mundane powers of transformation, living beings are amenable to accepting the Path. [The Buddha] then applies his verbal [turning of] the wheel to teach the Path to enlighten them.”

(9) The ninth Subtlety, “Retinues,” is the result of the Buddha’s teaching. Chih-i says:

“Having been moistened with the rain of the dharma, [living beings] accept the teaching and receive the Path and become retinues of the dharma.”

(10) The last Subtlety, “Merit and Benefit,” is the outcome of being among the Buddha’s retinue. Chih-i states:

“Retinues undertake the practice [of the Buddhist Path], eradicate the root [causes for rebirth] in saṃsāra, open the Buddha’s knowledge and insight, and gain great benefits.” (Vol. 2, Page 94-96)

The Subtlety of Empathy and Response is analogized by Chih-i with water and the moon. Water does not rise, nor does the moon descend, and yet the moon in an instant is reflected in all bodies of water. The Buddha does not come, and living beings do not go. It is through the capacities of living beings (who possess the potential to attain Buddhahood) and the response of the Buddha (who exerts kindness and compassion) that two parties are connected. (Vol. 2, Page 93)

Absolute Subtlety is different from Relative Subtlety, for the former does not depend on the coarseness as its opposite counterpart. It is subtle within itself. The Absolute Subtlety is delineated by Chih-i in terms of the Four Teachings (Tripitaka, Common, Separate, and Perfect).

(l) The Absolute Subtlety with reference to the Tripitaka Teaching denotes negation of the Worldly Truth. By this negation, one is able to realize emptiness as the Absolute Truth. Chih-i remarks:

“If [one] enters the supreme truth, the Relative [Subtlety] at once becomes the Absolute [Subtlety].”

(2) The Absolute Subtlety with reference to the Common Teaching denotes realization of emptiness within the empirical world. This realization of emptiness designates fundamental identity of worldly phenomena and transcendental reality. Chih-i comments:

“[If one realizes that] the Absolute Truth is contained within phenomena, this is Absolute [Subtlety].”

(3) The Absolute Subtlety with reference to the Separate Teaching denotes realization of the Middle Way of the Separate Teaching. This means that the bodhisattva advances from the view of Emptiness to the view of the Provisional. By realizing that the phenomenal world is provisional in existence, the bodhisattva is not attached to Emptiness. Instead, he holds the view of no-emptiness and participates in worldly activity. Chih-i states:

“If [one] enters the Middle Way of the Separate Teaching, the Relative
[Subtlety] becomes the Absolute [Subtlety].”

(4) The Absolute Subtlety with reference to the Perfect Teaching denotes realization of the non-distinction of all dharmas. Since all dharmas are the Buddha-dharma, and there is nothing that is not included in the Buddha-dharma, the Perfect Teaching is Absolute Subtlety. Using the notion of either coarse or subtle to conceptualize the Buddha-dharma is invalid, because there is no distinction between relative and absolute subtlety at the quiescent state of Buddhahood. In the Buddha-realm, the subtlety or the absolute is just a name given to signify such an inconceivable state that is beyond language and conceptual thought and is ever quiescent. (Vol. 2, Page 91-92)

Relative Subtlety means that the subtlety is spoken of in opposite to the coarseness. To Chih-i, the coarseness refers to the “half-written letter” (Pan-tzu), symbolizing śrāvakayāna – the partially expressed teaching; and the subtlety refers to the “full-written letter” (Man-tzu), denoting Mahāyāna – the fully expressed teaching. The doctrine that can penetrate the principle or truth as the full-written letter (Man-li)3 is subtle; otherwise, it is coarse. Nevertheless, Chih-i declares that there are two situations in penetrating the principle or truth as the full-written letter. The doctrines in the scriptures of Vaipulya (Fangteng), and Prajn͂ā (Po-jo) are relative in penetrating the principle or truth (Tai-fang-pien T’ung-man-li), and the doctrines in the Lotus Sūtra are ultimate, for it directly reveals the principle or truth (Chih-hsien Man-li). (Vol. 2, Page 90-91)