[A correct understanding of] the causes [of Buddhahood] has three meanings. First, one dharma-realm contains the other nine dharma-realms. This is called being “vast in essence.” Second, the nine dharma-realms [from that of hell to bodhisattva] are integrated with the Buddha realm. This is called “eminence in stages.” Third, the ten dharma-realms [of reality] are simultaneously empty of substantial Being yet conventionally existent.⁹³ This is called “long in function.” Though these [three aspects of reality] are an integrated unity, they are called threefold; though they are threefold, they are called a unity. They are not different,⁹⁴ nor are they [completely and in all ways] the same⁹⁵ nor are they [a monistic] Oneness.⁹⁶ Therefore it [reality] is called “subtle.”

[A correct understanding on the resultant essence [of Buddhahood] has three meanings. First, the essence [of true reality] pervades all places. This is called “vast in essence.” Second, [the Buddha] has already attained Buddhahood for an eternity.⁹⁷ This is called “eminence in stages.” Third, from the beginning [the Buddha] has manifested himself⁹⁸ in the past, present and future in order to benefit sentient beings. This is called “long in function.”

[The Lotus Sūtra] differs from other Sūtras with regard to these six meanings of the causes and result [of Buddhahood], and is therefore “subtle.”⁹⁹

93

A direct translation of this important phrase in T’ien-t’ai philosophy would read, “identically empty, identically conventional, identically middle,” or “empty-as-is, conventional-as-is, Middle-as-is.” It is one way in which Chih-i summarizes his concept of the threefold truth, which is the simultaneous affirmation of the emptiness (non-substantiality) of all dharmas, their conventional or temporary existence, and the identity and synonymous meaning of these two as the Middle Way. Thus, as Chih-i proceeds to outline in the forthcoming sections, the correct understanding of reality (or the “ten dharma realms,” or all phenomena, or the objective world), and it’s “subtleness” is to understand it as simultaneously empty of eternal, unchanging, substantial Being (svabhāba), yet conventionally or provisionally existent. return

94

For they are all fundamentally empty and partake in the same nature of reality. return

95

Lit, “horizontal”. Chih-i sometimes uses the phrase “neither vertical nor horizontal” to mean that there are no vertical levels of superiority or inferiority with regard to reality and to illustrate the concept of “neither one nor different” or “neither unity nor differentiation.” In other words, all of reality is one in that it is empty and partakes in the fundamentally same nature of reality. On the other hand, there are differences of conventional existence, so the “oneness” of reality is not a homogenous, monistic “horizontal” sameness. This is illustrated in various ways, such as with the Sanskrit vowel, or the Siddham which is “neither horizontal nor vertical.” Another analogy utilized is the three eyes of Maheśvara which are arranged in a triangular formation. In the Mahāparinirvāṇa Sūtra, T. 12, 616b11—17, these two analogies are used to illustrate the unity and differentiation of liberation, the Tathagata’s Dharma-body, and prajn͂ā-wisdom. return

96

They are differentiated as conventional existence. return

97

This is the phrase used in the Lotus Sūtra to describe the Buddha’s attainment of enlightenment eon’s ago in the incalculable past. See the chapter on “The life-span of the Tathāgata” in the Lotus Sūtra. Hurvitz, Lotus Sūtra, 239 has “In this way, since my attainment of Buddhahood it has been a very great interval of time. My life span is incalculable asaṃkhyakalpas, ever enduring, never perishing.” return

98

This phrase can be interpreted in many ways. An alternate paraphrase is “(The historical Buddha) was manifested conventionally on the basis (of his eternal Buddhahood).” means “original” and “basis” as well as “beginning” and refers to the ground or basis of the original, eternal Buddha. Thus in the T’ien-t’ai tradition the last half of the Lotus Sūtra is called the because it deals with the eternal Buddha. The first half , on the other hand, refers to the “trace” or manifestation of the eternal Buddha in this conventional, finite world, and his salvific activity with regard to sentient beings. Thus in the T’ien-t’ai tradition the first half of the Lotus Sūtra is called the for it deals with the activity of the historical Buddha in this world. For a discussion of this issue and its historical background, see Alicia Matsunaga, The Buddhist Philosophy of Assimilation, Tokyo: Sophia University, 1969, especially pp. 104—120. return

99

In short, the Lotus Sūtra deserves to called subtle it teaches the integrated unity and simultaneous emptiness and conventional existence of all reality, and especially of the eternality of the Buddha. return