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(778) 37

Relative Subtlety" and HAbsolute SubtletyM in

Zhiyi and Jizang: Concernlng their Interpretations of the Word HSubtlety" (miao) in

the Title of the Lotus Sdtra

Hiroshi KANNO

The Problem

ln this paper I consider Jizang'Sconcepts of Hrelative subtlety (xLlangdai mL-ao

) and "absolute subtlety Uuedai miao) , using the Fahua xuanlun

andthe Fahua youyias basic source materials In addition, I will undertake a comparison of these concepts in Jizang's works with the same ones in Zhiyi'S

Fahua xuanyi.

1. "Relative Subtlety" and "Absolute Subtlety" in Jizang'S Fahua xuanlun

The Fahua xuanlun discusses "relative subtlety" and "absolute subtlety" as two
meanings of the word subtlety(miao), which is a part of the title of the Lotus S17tra

(mL'aofa lL'anhuajL'ng). Towit:

Question: How many kinds ofsubtletyare there?

Answer: To be brief, I will clarifytwo meanings The Arst is relative stlbtlety

and the second is absolute subtlety. Relative subtlety is explained in contrast
to crudeness. Absolute subtlety lS neither cnlde nor subtle As we do not
know how to name it, we are frced to call it Hslltbtlty.= (T no. 1720,

34.37lc23-25)

"Relative Subtlety" and "Absolute Subtlety" in Zhiyi and Jizang ( 776 ) 39

38 (777)

After Jizangthus dees the two subtleties, he explains why they areanissue:

Hlliguan'S statement, Though abstruseness [of Buddha's wisdom] is explained

depending on a Bower,the ultimate truth is more profolmdthan the phenomenal world

The greatest person lzhiren] tentatively and skillfully explains subtlety

Thoughlthe Buddha'Swisdom] is called subtle, its essence is beyond a contrast

in contrast to crudenessI A person who is attached to names is convincedthat

between exquisiteness and crudeness"2 especially attracts our attention According to

the ultimate truth(dao) must be subtle as a matter of course, if it is not

Huiguan's understanding, althoughthe ultimate truthis supposedly called subtle, the

crude Because of this, he then statesthat expounding subtlety in contrast to

essence of the truth is dened so as to transcend the relative concepts of exquisiteness

crudeness is not yet subtle, in a positive sense. The reason for this statement

and crudeness, His understanding lS Very Similar to Jizang's concept of absolute

isthat subtletyin contrast to crudeness does not yet transcend subtlety, even

subtlety, in the sense that the term subtlety inthe sra's title is not only subtlety

thoughit transcends crudeness. Only if subtlety is neither subtle nor crude

relative to crudeness, but also transcends exquisiteness,

and transcends both crudeness and subtlety, can it be named subtlety The

Now, as to two subtleties such as relative subtlety and absolute subtlety, those of

name of absoluteness (/uedaL') starts here. (T no. 1720, 34. 371C26-

zhiyi in the Fahua xuanyL are very famous13 sat5 Tetsuei submits an interesting

372a4)

problem, paying attention to the fact that both the Fahua xuanyi and the Fahua
xuanlun explainthe same two subtleties;

In other words, when the greatest person (a Buddha) explains "subtlety"inContrast to

"crudeness," deluded living beings who are attached to words are convinced that, if the

Though it is not obvious whether the theory of the two subtleties was

ultimate truth is not crude, it must be subtle. This understanding lS Very natural.

invented by Zhiyi or by Jizang, or whether it was proposed by someone prlOr

However, the subtletyM understood like this, i.e., the relative subtlety which transcends

to these two masters, the fact that both of them use the same terms suggests

cnldeness, actually does not transcend "subtlety." Therefore, it cannot be named the

thatere may be a relationship between tbem4

true "subtlety" In contrast, absolute subtlety, which is neither subtle nor crude and

transcends bothCrudenessand subtlety, isthe true "subtlety." Therefore, according to

Let us consider the problem raised by Sat6. However, to state the conclusion in

Jizang, the subtlety of the s1-1tra's title is of necessity given as the name of the ultimate

advance, we must recognizethat we will not be able to amive at a decisive answer at

truth, which transcends the relative concepts of crudenessand subtlety.I

this polntintime. Therefore, I will consider how the two subtleties were located in the

Citing a part ofHuiguan'SFahua zonByaO Xu, Jizang goes on to

Say:

thought and works of Jizang and Zhiyi. Moreover, I want to investigate the locllS Of the
problem further by considering the following: lf either of the two masters were

Comment: Huiguan's interpretation is the same as the cumnt One in a deep

assumed to be the innovator of this theory, how was it conveyed to another master's

dimension. (T no. 1720, 34.372a7-8)

works and what wasthe philosophicalfoundationthat enabled his adoption of the other

This shows that Huiguan's interpretation corresponds to that of Jizang himself.

master's tbeo?

"Relative Subtlety" and "Absolute Subtlety" in Zhiyi and Jizang ( 774 ) 41

40 (775)

ln short, from Jizang'S viewpolnt, the concepts of the two subtleties were made

2 The Place of Relative Subtletyand Absolute Subtlety in Jizang's Works

based on applying the relative/absolute logic to concepts of crudenessand subtlety as

To beginwith, I consider the logic Of relative and absolute which isthe philosophical

well as various other relative concepts

foundation of the two subtletiesI Followlng this I consider how the terms are dealt with

I stated above thatthe term "absolute middle" is usedinthe Sanlun xuanyi and the

in Jizang's FahuayouyLl and Fahua tongliie

zhongguan lunshu However, to tell the truth, terms such as Hthe middle in contrast to

(1)When we consider the two subtleties, we should not overlook the factthat what we

the extreme (dulPian zhong), the middle which extinguishes the extremeH U-

call relative/absolute logic Was Obviously founded by Jizang, Also,this logic is applied

inpian zhong), absolute middleM Uuedai zhong),and "the middle wh-

not only tothe concepts of crude/subtle but also to various relative concepts such as

ich accomplishes conventional existenceM (chengiL'a zhong) already occur in a

large/small, joyful/sorrowful, and middle/extreme.

theory ofFalang(507-58 1) ofXinghuangMonastery, which is introduced by

For example, Jizang says in the second volume ofErdiyi5, which is pres-

Huijun %:2 Thoughwe should pay attention to the factthat Falang, who was Jizan-

umed to have been written earlierthan the Fahua xuanlun,

g,s master, usedthe term Habsolutemiddle,Mthere is no report that he used the term
Habsolute subtlety.H Hence we cannot know whether there was anyone earlier than

The NLlrva-pa St7tra clariRes absolute enjoyment, Enjoyment explained in

Jizang, who applied the relative/absolute logic to concepts of crudeness and subtlety.

contrast to suffering lS not a Supreme One. Something which has neither

(2) The term "absolute subtletyM is also used inthe Fahuayouyj Five kinds of subtlety,

sufFering nor enjoyment isincontrast great enjoyment,"6 There are also two

such as Hsubtletyofthe original," subtletyofthe derivative," "subtlety of assimilating

kinds of largeness: relative largeness and absolllte largeness. (T no. 1854,

the derivative intothe original," subtlety in the absolute sense,H and "subtlety without

45.112C8-10)

any coarseness," are explainedthereI3 The former three subtleties correspond to the
three dharma-wheels14 (original dharma-wheel, derivative dharma-wheel

According to this passage, the relative/absolute logic is already found in the NL'rva

,and dharma-wheelthat assimilatesthe derivativeintothe original

Siilra The application of the relative/absolute logic tOthe concepts of large and small

). The Buddha vehicle included in these teachings is defined as a subtlety; therefore,

is seen inthe Niepan youyH7 andthe Jingming xuanlunB vol. 4.

the three subtleties are claried in contrast to the crudeness of the vehicle of

Also, relative largeness and absolute largeness are intensively discussed, especially ln

voice-bearers andthe vehicle ofpratyekabLLddhas.Andthe fourthabsolute subtletyis

the DapL'n xuanyL'9 Moreover, inthe Sanh'n xuanyi, the relative/

explained in the relation to theformerthree, Namely,

absolute loglC is applied to the concepts of middle and extreme, and thus the term

"absolute middle" is used This logic is also applied to concepts of right and wrong,

Asfor the fourthabsolute subtlety,the three subtleties mentioned above are

andthus the term Habsolute right" is used.10 1n the ZhongglLan lunshuvol.

not still supreme subtleties, because they are subtleties clarified in contrasHo

lA, the terms "absolute middleM and "absolute enjoyment" are used11

crudeness. However, the fbursllbtlety is neither subtle nor cmde and so we

Relative Subtlety- and "Absolute Subtlety"inZhiyiand Jizang ( 772 ) 43

42 (773)

do not know how to name it. Therefore, we are forced to praise it as usubtlety"

well as in texts by Chinese exegetes cited by Jizang In addition, Sengzong[438-

Hence this is absolute subtlety. (T no. 1722, 34.64lc29-642a3)

496] uses the term relative" and "absoluteH in his exegesis of the Daban niepan jL'ng

j'jievol. 10,18 Falang uses the term"absolute middle" as mentioned

This explanation of absolute subtlety is almost the same asthat of the Fahua xuanlun

above,and Jingying Huiyuanuses the term absolute"19 0n basis of these

However, the fact thaHhe Fahua youyL cites materials such as the Nirva-pa Su-Era,the

examples, We can presume that the two subtleties were concepts which would have

Great PerfecIL'on of msdom 7Trealise, Huiguan's Fahua zongyao xu,15 and Liuqiu'S

taken shape very easily, even if neither Zhiyi nor Jizang advocated them Needless to

Zhufahuajingas authorities on absolute subtlety attracts our attention ln

say, there remains a possibility that someone prior to them was responsible for the

particular, after citing the Great Perfection of WL'sdom TreatL'se, "Eighteen kinds of

imOVation of this pal.

emptlneSS are relative emptiness and independent emptiness is not relative emptiness,"

(3) Jizang does not refer to the two subtleties at all in the interpretation of the satra's

(T no. 1722, 34.642a5-6)16 Jizang states, "Because there are two kinds of emptiness,

titleinhis Fahua longlije ol. 1. However, inthe interpretation of "dharma" UTa), he

relative emptiness and absolute emptiness, why arethere not the two subtleties of

reveals a fbuld conception of subtlety and cnldeness, concemingarma taken by

relative subtletyand absolute subtlety?" He goes on to insistthat it is possible to apply

a Buddha],- (suochengfa); "a person who takes," (nengchengfa); life

the relative/absolute logic conceming emptiness to subtlety. Actually, as I mentioned

span,- (shouming); and "1andM kuO)20 To begin with, Jizang denes

above, Jizang applies the relative/absolute logic tO Various concepts such as ulargeness,"

crudeness and subtlety at the first stage Next, atthe second stage, he redenes subtlety

"enjoyment," and middleM in addition to subtlety"And afterthese citations, Jizang

ofthefirst stage as crudeness and sets up a new category of subtlety. Repeating this

states, The interpretation of subtlety in the absolute sense is a traditional theol Of

operation twice, he eventually reaches the fourth stage Thoughwe do not find the

Guanhe,H andthus stlPPOrtS his own opinion concerning absolute subtlety Accor-

specific terms of the two subtleties here, Jizang's description is based onthe same logic

ding to Hirai,s understanding17,a traditionalemy of GuaeM means that of Gual-

that supports hisunderstanding of the two subtleties According to this, although the

ong, which points to KumarajTvaand his disciples such as Sengzhao

relative/absolute logic is consistent in Jizang'he is not detemined to always use the

and Sengnliin Chang'an, and ofHexi, which indicates Hexi Daolang According to Jizang's opinion, absolute subtlety is regarded as a trad-

teminology of the two subtleties.

h short, Sce I tbinkat the two subtleties are based on a relative/absolllte loglC

itional theory of Guanl1e However,the factthat, at least in his citations, we do not find

that is Jizang's basic way of thinking,21 it would not be unexpected for Jizang to have

the term nabsolute subtlety" seems to provethatthis termwas not coined by anyone

advocated this terminology for therst time. Indeed, it seems highly likely that he was

pnor to Jizang and Zhiyi

the innovator of these terms, However, even ifJizang wasthe innovator of the terms of

on the other hand,the concepts ofrelative subtlety and absolute subtletyare not

the two subtleties, because (a) Jizang himself states that absolute subtlety is a

such a unique pattern Of BuddhisHhought Why do I say this? We must recognlZe that

traditional theory of Guanhe and () the tens of the two subtleties are not seen in

similar ideas about absolute subtletymay be found in Indian sutras and treatises, as

Jizangs own Fahua tongliie We can infer that Jizang did not have a strong

Relative Subtlety" and "Absolute Subtlety" in Zhiyi and Jizang ( 770 ) 45

44(771)

cmldeness and subtlety. (T no. 1716, 33696b13-15; translation by Paul L

self_awareness as the innovator of these terms. This shows that thoughJizang

swanson, FoundatL-on lsee below, n.3], p 199, withchanges])

recognlZeS the signicance of the idea of the two subtleties, he does not considerthem

to be an important innovation

In other words, Zhiyi Arst sets up the notion of relative concepts, usmg such terms as

3. The Place of Relative Subtlety and Absolute Subtlety in the Fahua xuanyi
incompleteness and completenessI Followlng this he provides one term denotlng
zhiyi gave the lectures on which the Fahua xuanyi was based at the age of 56 (593)A

incompleteness for crudeness and another termdenotlng COmPleteness which is

Guandingadded his notes on Zhiyi's lectwes one by one, and he reorganized the-

relative to a term denothgincompleteness, for subtlety Moreover, he applies this logic

se notes into a working draft while undergoing medical treatment in Yuzhang*

to concepts such as permanence and impermanence, great lvehicle] and small lvehicle]
Zhiyi goes on to state,

Guanding ascended Mount Tiantaiand submitted his working draft to Zhiyi in

597 Guanding continued to correct his working draft after Zhiyi's death and theal

version had been almost completed when Guanding was asked to submit the

Many s1-1traS deRne lteachings at]the Deer Park as incomplete, small, and

commentary on the Lotus Siitra by Emperor Yangdiin 602 The present Fahua xu-

crude, h relation tothis lcrudeness], completeness, greatness, and subtlety

are clarined, (T no. 1716, 33.696b21-22; translation by Paul L Swanson,

anyLI was thus compiled through a series of steps, including orlglnal notes, working

ibid., p. 200, [with changes])

draft,and final edition22 Therefore, it would be appropriate to describe the present

Fahua xuanyl aS having been authored by Guanding, based on Zhiyi's lecturesAsa

In short, many ValPulya stltras, PrajS1-1traS, andthe LotlLS Satra teach "subtlety" in

result, it is quite difBcult to distinguish Zhiyi'S orlglnal materials from Guanding's

contrast to crudeness, which in this case refers tothe HTlnayana teachings atthe Deer

additions.

Park.And he states further,

The interpretation of usubtletyH in the Fahua xuanyl is divided into a general

interpretation and a distinct interpretation The former is devoted to clarifyingthe two

subtleties, while the latter explains the ten subtleties inthe utracesH section of the Lotus

The meaning of-subtleM in this tLotus Stra] and in those lVaLPulya and Praj

siitra and the ten subtleties in the "fundamentalH section of the text.

st-ItraS] is not different. They are different only inthat one contains skillful

means andanother does not contain skillful means, (T no. 1716, 33696C3-4;

To begin with, Zhiyi explains relative subtlety

translation by Paul L. Swanson, ibid., p. 200, lwithchanges])

Now, conceming subtletyin contrast to crudeness, it is clariRed that a term

ln a word,thesubtletiesM explained in many sras are not different &om each other

denoting completenessis subtle in relation to a term denoting

However, they are different in that VaLIpulya sas and Praja s1-1traS teach subtlety in

incompleteness, which is crude Permanence and impermanence, great

ways that exploit skillful means while the Lotus Su-ira teaches usubtletynwithout use

lvehicle] and small lvehicle], are relative to each other and defined as
I.

tltttt

46(769)

Next, conceming absolute subtlety, Zhiyi explainsthis with regard to the inPL'taka,
pervasive, separateand perfect teachings For example, he explains absolute subtlety

oftheperfect teaching as follows:

Fourth, if the perfect teaching arises, then the non-discriminative dharma is

explained The extremes are integrated with the middle; there is noing

1-

of skillful means.

-Relative Subtlety- and "Absolute Subtlety" in Zhiyi and Jizang ( 768 ) 47

same as Jizang,S However, what is distinctive about Zhyi's usage is his prominent
application of the terms to his system of doctrinal classiAcation Also, it can be said

thatthe two subtleties are deeply Incorporated in the system of the Fahua xuanyi, as in
the examples of "destroying crudenessand manifesting subtletyH andrevealing that

crudeness is none otherthan subtlety}'However, these observations refer to the logical

aspect of the two subtleties, and itmight have been possible for Zhiyi to have
expressed the thought of the Fahua xuanyi without using the terms relative subtlety

which is notthe Buddha-dharma All is quiescent and ptlre How then can

and absolute subtlety Of course,the term Hrevealing that crudeness is none other than

there be a Buddha-dharmathat is relativewiththe Buddha-dhayma? Because

subtlety" does neatly express the idea of uexposing limitations of skillful teachings and

all is the Tathagata's dharmadhdtu, there is no dharma which can be

integrating them into the ultimate truth" (kaihui) foundinthe Lotus SGtra

compared witheach other outside of the dharmadhatu. What can crudeness

In addition, Jizang applies the terms HrelativeM and Habsoluten widely to concepts

be relative to and what cansubtletybe relative to? There is nothing which is

otherthan -subtlety," while Zhiyi also uses terms such as Hrelative cessation-and-

relative, and nothing which is absolute. As I do not know how to name it, I

contemplation-and Habsolute cessation-and-contemplationM in the Mohe zhL'guan

am forced to call it absoluteness. (T no. 1716, 33.697a318; translation by

Paul L Swanson, ibidl PP, 2021203, [with changes)

ln other words, from the standpoint that all the dharmas are the Buddha-dharma,there

%24 and there are also terms such as "relative wonder"and "absolute wonderM in Z-

hiyi,s Weimojing wenshu25

4. The Relationship between Zhiyi and Jizang

are no other dharmas except the Buddha-dharma. Hence no relative relation between

As mentioned above, no evidence has been discovered that anyone prlOr tO Zhiyi

crudeness and subtlety occurs Therefore, what cannot be named is necessarily

and Jizang advocated the two subtleties Even thoughit cannot be assertedthat such a

described as subtlety. Also, in the tracesM section of the Lotus Siitra the items

"destroying crudeness and manifesting subtlety lbasing a relative relation between

possibility does not exist, I will ignore this and consider respectivelyrst the

possibility that Zhiyi was the innovator and next that Jizang was the innovator

crudenessand subtlety]" bocuxLlanmiao) and "revealingthat crudeness is n-

41 1 Arguing for Zhiyi as Innovator

one other than sllbtlety lbasing the ultimate standpointthatall is subtle]" (kaicuxianmiao) are installed respectivelyinten different subtleties. The factthatthe for-

Jizang's Fahua xuanlun was written while he stayed at Jiaxiang ## Monastery in

mer corresponds to relative subtlety and the latter corresponds to absolute subtlety is

Kuaiji %* during the period from 589 to 597,26 Therefore, since Zhiyi'S lectures

intrigulng 23

which became the Fahua xuanyi were given in 593, it is uncertain whetherthe Fahua

In summary, as for the loglC Of the two subtleties, Zhiyi'Sunderstanding is almost

xuanlun preceded or followed Zhiyi's lectures However even if Zhiyi were the

Relative Subtlety" and "Absolute Subtlety" in Zhiyiand Jizang ( 766 ) 49

48(767)

innovator of the two subtleties, Jizang might have heardthem from someone else

after 605. 1n addition,the interpretation of the four kinds of Buddhists occurs also in

Zhiyi's lectures on the title of the Lotus S17tra were glVen not Onlyin593, but had

theimojL'ng wenshu vol. 5,32 At that time, Zhiyi's fame was extremely high, and

already been given during the period 568-57327 Even if the compilation of the Fahua

Jizang sent a letter (on August 21 , 597),inwhich he asked Zhiyi to lecture onthe Lotus

xuanlun was earlier than the lectures which became the Fahua xuanyi, if Zhiyi

s17tra.33 1fwe cantrust Guanding'S statement, "Guanding] went out to Chengxin

explained the two subtleties during hisrst lectures onthe Lotus S17ira there is a

Monastery ln later years and gave a lecture onthe Lotus S171ra,"34 Guanding left from

possibility that the two subtleties were conveyed &om this source to Jizang. Guanding

Mt. Tiantaito go to Chengxin Monastery, to the northeast of Kuaiji, and gave a lecture

states that, aRer Zhiyi'Sfirst lectures inthe SuL- Tiantai Zhizhe dashL'bL-ezhuan

on the Lotus S17tra there. Jizang could have leaned of this lecture from someone else35

h summary, if we presume that Zhiyi was the imOVatOr Of the doctrine of the two

subtleties, Jizang might have heard his ideas from other people and cited them in the
Falang of Xinghuang Monastery propagated thethought oq Nagrjuna

Fahua xuanlun. In this case,the two subtleties were not in any way distinctive for

activelyand sent his superior disciples lto the place of Zhiyi's lecture] to ask

Jizang who seems to be very familiar with this way of thinl'ing rlence Jizang can

severe questions ofZhiyi] for tens of days. (T no. 2050, 50.192C9-10)

make extensive use of the terms of HrelativeM and absolute," and he can state in the

Fahua youyL that the absolute subtletywas regarded as a traditionaltheory of Guanhe

AsFalang was Jizang's direct predecessor, we cannot denythe possibility that Zhiyi'S

lf we assume that Zhiyi was the innovator of the two subtleties, by concluding thatthe

theory was conveyed throughhim to Jizang.

absolute subtletywas a traditional theory of Gtlanl1e Jizang denignates the originality

AIso, even if the Fahua xuanlun was presumed to have been compiled laterthan
the Fahua xuanyi lectwes, given the process by whichthis text was compiled, there is

of Zhiyi'Sinterpretation However, inthis case this would be because Jizang did not
consider the doctrine of the two subtleties to be very onglnal.

no possibilitythat Jizang wrote the Fahua xuanlun referrhg to the Fahua xuanyi text
4.2 Arguing for Jizang as Innovator
Therefore, if we take Zhiyi as the innovator of thistheory of the two subtleties, then
Jizang must bave leaed of il.ough hearsay

If we assume Jizang were the innovator of the doctrine of the two subtleties we

Let us consider this possibility of hearsay a little more, Jizang cites Zhiyi'S

must admit that there is only a very small possibility that Zhiyi read Fahua xuanlun

interpretation of four kinds of Btlddhists28 (sL'zhong), referring to Zhiyi by name.29

himself and incorporated the two sllbtleties into his own work36 Therefore, it might

This interpretation by Zhiyi occurs in detailinthe Fahua wenjuvol. 2B.30

have been possible for Guanding to have incorporated the two subtleties from the

However, Sat5 Tetsuei thought that Jizang might have written down the theory of the

Fahua xuanlun inthe process of compiling the Fahua xuanyi Since we can clearly

very prominent Zhiyi, without directly citing &omthe Fahua wenju.31 The reason for

distingtlish the parts of the Fahua xuanyj ln Which Guanding borrowed from the Fahua

this assertion is that Sat6 has shown that the lecttues which became the basis of the

xuanlun and the parts where he criticized Jizang,s theories,this possibility seems

Fahua wenju were glVen in 587, but the written text was compiled by Guanding only

strong

=Relative Subtlety" and "Absolute Subtlety''inZhiyiand Jizang ( 764 ) 51

50(765)

However, even in this case, We should pay attention to the fact that the two
subtleties in the Fahua xuanyi are a philosophical development which was applied to
the system of doctrinal classication This is not found in Jizang's writings Also, we

should note thatthe idea of the two subtleties is deeply enmeshed in the doctrines of
the Fahua xuanyL'(as seen in the examples "destroying cnldeness and manifesting
subtlety" and "revealing that crudeness is none other than subtlety"), Hence the

5. ConcltlSion

h the preceding remarks, I have considered various aspects of the innovation of

the two subtleties In spite of these considerations, I do not believe that we canamive at
a decisive Conclusion regardingthis issue solely on the basis of philology. My oplnJOn
is that the relative/absolute logic underlying the idea of the two subtleties is not a

following possibilities seem more realistic than simply ascribing all the new
particularly distinctive idea fb Zbiyi, Jizang and other Chinese Buddhists prior tO

developments to Guanding. In a word, even if the two subtleties had not been indicated

them.AsSengzong used the terms "relative" and "absohlte," and Falang used the term

by Zhiyi, and even if the main ideas of udestroylng Crudeness and manifesting

"absolutemiddle," I would not feel it problematic if either Zhiyi or Jizang was the

subtlety"and revealing that crudeness is none other than subtlety" that occur inthe

innovator of these terms. Needless to say, the possibility that another person prior to

ten subtleties of the "traces" section of the Lotus S271ra had beenalreadyindicated by

them was the innovator cannot be denied completely. At present, I have to be satisfied

Zhiyi, Guanding might have combined these ideas uslngthe terminology of the two

with pointing Out differences between Jizang and Zhiyi. That is, Jizang emphasized

subtleties I havealready explained the ordinary mean1ng Of "destroying Crudeness and

mainly the loglCal side of the two subtleties, while Zhiyi combined the two subtleties

manifesting subtletyMand revealing that crudeness is none otherthansubtlety." With

into his system of doctrinal classification.

regard to his system of doctrinal classification, Zhiyi defined three teachings-such as

the trlbitaka, pervasive,and separate teachings-as "crude" and defined the perfect
teaching as "subtle on the basis of method of destroylng Crudeness and manifesting

6. Supplimentary Note

This paper was presented at the lOInternational Lotus Sutra Conference in

subtlety.This subtletyis the relative one. "Revealingthat crudeness is none other than

Beijing onthe 24th of May 2005, Dr. Wei Dedong responded to my presentation. His

Subtlety" is a standpoint of the absolute subtlety, where three crudities such as the

response reminded me of the lecture of my teacher Prof, Yoshir5 Tamura. I would like

trlPitaka, pervasive, and separate teachings are integratedinto the one subtlety of the

to add something relating to the relative/absolute logic in the ZhuangzL'and Nag-

perfect teaching. This is thought to be afundamental view of the Lolus S17trainthe

arjuna's Miidhyamakakarika (Zhonglun). Whenever Prof. Tamura talked about "r-

Fahua xuanyi lf Hdestroying crudeness and manifesting subtlety" and urevealing that

elative subtlety" and Habsolute subtletyM in the Fahua xuanyi, he gave us the

crudeness is none otherthan subtletyH had been advocated arst by Guanding, Zhiyi's

explanation that the term "xiangdaiM was originally in the ZhuangzL'andthe Sans-

most important view of the LohLS Si;ira might be found lacking, and we would not be

krit term corresponding to the Chinese term "xiangdai lR is "apekd'in the Madh-

able to explain the reason why Zhiyi gained so much fame by the lectures onthe title
of the Lotus Si;Era.

yamakakdrLlka-, andthtlS that `jueda" might correspond to the term"nirapeksa.

Actually, the term `ueda is not found in the Zhonglun , but the term unirapeksa

is found in the Sanskrit MZidhyamakakarika. KllmarajTva translatedthe term"nirapekSa"

F J..1;I::1

52(763)

as the "wu yindaL (Hwithout relativity"). In factthere is no occurrence of`ue-

"Relative Subtl'and "Absolute Subtlety" in Zhiyi and Jizang ( 762 ) 53

largenessn The fact that the Dapin youyL'states the same thing ln COntent aS relative
largeness and absolute largeness, but it does not show those terms attract our attention h

da" either inthe Zhuangzi or the Zhonglun,

addition, there is a theory that Dapjn youyL'is not Jizang's work See lt6 Takatoshi,
"ML'roku0-yiii lo Daibon0-yu-)', " )ndogaku bukky0-gaku kenrij- vol 22-2 (March 1 974);

(Endnotes)

and "Daibonyiii k-k0-seL'oyobi inyo-bJo-ron ni kanshL'te-," S0-1olshikenb,iiin ken27sei

1) Jizang's explanation of absolute subtlety seems to criticize Fayun'Sinterpretation of

kenii kLyOI vol. 7 (September 1975); and "DaL'bonyiii ko- (zoku6daL'shaku o chiishL'n

subtlety, "The concept of subtlety means wonderfulness exceeding crudeness" (T no

ni-," Komazawa daLlgaku bukb,gakubu ronshii vol 6 (October 1 975).

1715, 33.572cl5), whichmight correspond to the concept of relative subtlety

10) Conceming the absolutemiddle, see T no. 1852, 45.14b-C, And conceming absolute

right, see no. 1852, T 45.7C.

2)Asforthe source of original, see T no. 2145, 55157a23-241

1 1) Conceming the absolutemiddle and absohlte enjoyment, see T no. 1824, 422a1

3) Fahua xuanyL- vol. 2A states, "Second, clariRcation of [the meaning of] `subtle'consists of
two parts:the Brst general interpretation and the second distinct interpretation The general

1 2) See lt6 Thkatoshi, "Sanronky6gaku ni okerushosh6chkegi(ch-))," Komazawa dajgaku

interpretation also consists of two parts:the relative and the absolute"(T no 1716,

bukky0-gakubu kenb7i7 kl'yo- vol. 20 (March 1975), p. 208.

33.696b9-10. Translation by Paul L. Swanson, with ehanges], Foundatio77 0f T'ien-1'aL'

13) SeeTno. 1722, 34.641cl821.

Phi/osophy: the jTowerL'ng of the two truths zheofy in Chl'nese Buddhism lBerkley,

14) See Hiroshi Kanno, "The Three Dharnla-Wheels of JIZang," in BUDDmSMAND

Califomia:Asian Humanities Press, 1989], p. 1991

INDIAN STUDIES Jn EIONOUR of Professor Sodo MORI, Hamamatsu, Japan, 2002:

KokusaiBukkyo Kyokai, pp. 3991412.

4) See Sat6 Tetsuei, TendaL'daL'sh7- no kenii (Hyakka'en, 1961), p 319

15) Huiguan'S Fahua zongyao xu is also cited in the Fahua xuanZun vol 2 See T no 1720,

5) See Hirai Shun'ei, Chi;goku hannya shL'S0-shL'no kenu-,-KL'chiz0- to Sanron gakuha

34.372a4-7.

(Tokyo: Shumjsha, 1976), p. 472.

16) Seethe G71eat PerjTectL.On Ofmsdom Treatise vol. 70 (T no 1509, 25551a3-5)

6) See the southernversion of the NL'7a Si71ra vol. 21, "If there is stlffering, it is not

Y l _

which has neither suffering nor enjoyment is named great enjoyment. The nature of nirvaI

I r h

named great enjoyment. Because of severing enjoyment,there is no suffering Something

17) See HiraiShun'ei, ibid., footnote 4 on p54and pp7 60-79

18) See "The Dharma-body transcends wonderfully Because it is absolute" (T no 1763,

37,42lc3) and "Asthere is no relativity, lthe Buddha's body] cannot be measured" (T nob

pa has neither suffering nor enjoyment, and somirva is named great enjoyment." (T no.

375, 12.747a13-15)

1763, 37.422C8)

7) See NiepanyouyLl, "Also there are two kinds oflargeness One is relative largeness andthe

19) See the Daban nL'epanjL'ngyLji vol1 1 , "The essence lofthe nirva] is indeed absolute."

other is absolute largeness," (T no. 1768, 38233a23)

(Tno. 1764, 37.613b21)

20) See ZZ 1.43.1.2bl3a1

8) See Jt'ngmL'ng xuaJ7lun vol 4, Asfor absolute largeness, One which is named largeness h

contrast to small transcends small; it does not transcend largeness (here I omit the

21)Asthe Fahua youyL'states, "Teaching one lvehicle] and permanence lof a Buddha] is

character "blI").Asit can be verbalized, it is not excellent largeness. Only if it

named subtlety infunction What is neither permanent nor impermanent,and is neither

transcends largeness and smallness is it excellent largeness" (T no 1780, 38880a57)

three lvehicles] nor one lvehicle] and is not expressible in language is subtlety in essence,M

9) See ZZ 1.38,I.lob-12C. Incidentally, the Dapin xuanyi also discusses in detail relative

there are terms of subtlety in the sense offunction and sllbtletyinthe sense of essence

largeness and absolute largenessina section where largeness (moheg), which is a part

These terms are common withthe two subtleties in basic structure, Paying attention

ofthe sra's title, is interpreted However,the DapL'72 yOuyi, which interprets largeness as

consistently to what transcendsumderstandillg by relative concepts is a basic characteristic

well, states, There arethree meanlngS Of largeness The first one is largeness in contrast

ofJizang's way of thinking andthe idea of absolute sllbtlety is one of expressions of this.

(T no. 1696, 33.63C13114), and "Asthis is neither large nor small, it is necessarily named

=!J

to smallness. This shows a relative relation between large and small, and small and large."

22) See Sat6 Tetstlel, ibid, pp1 33 11337

23) See "If one wishes to destroy crudeness and manifest subtlety, one utilizes relative

II....

54(761)

"Relative Subtlety" and "Absolute Subtlety" in Zhiyi and Jizang ( 760 ) 55

subtlety; if one wishes to expose crudeness and manifest subtlety, then one uses absolute

36) See Sat6 Tetsuei, 7'bid., p. 321.

subtlety." (T no. 1716, 33.697b29-cl; translation by Paul L. Swanson, L'bL'd., p 206, [with

37) See Sate Tetsuei, ibL'd., pp. 317-324.

changes])

24) See the Mohe zhL'guan vol. 3A (T no. 191 I, 46.2lc22, 22a14).

Note: I would like to offer my appreciation to Prof JolmR7 McRae,and Prof JanNattierfor

25) Seethe Weimojing wenshu vol. 22 (ZZ 1.28.2. 126b-d).

their assistance in proofreadingthis paper

26) Hirai Shun'ei inferred that the Fahua xuan/un was compiled in 596. See Hirai, FIokke
ge77rOn nO Chiishaku lekj keu- (Tokyo: ShunjGsha, 1987), pp.359-360 On the other

hand, Okuno Mitsuyoshi inferred that it was compiled in 594 See Okuno, LIokke genron
no senjutsuJJllki ni lsuite, Bukb/0- shigaktJ kenvol. 31-1, (June 1988).

27) See Sat6 Tetsuei, ibL.d., pp. 38-40.

28) "Four kinds of Buddhists" usually means Buddhist monks, nuns, laymen, and laywomen

andinaddition, Zhiyi interprets thatthere are different four kinds of listeners:those who
ask the Buddha to expound teaching Vaqi zhong),those who listen tothe Buddha's teaching and attainimmediate benefit (danBJ'L- zhong), those who are embodime-

nts of Buddhas or bodhisattvasand helpthe Buddha to expound the teaching O,ingxL'ang

zhong), and those who do not attain immediate benefit, but form a bondwiththe

Buddha Uiuan Zhong).

29) Seethe FahuayL-shy vol. 2 (T no. 1721, 34.466C22-25)I

30) See theFahua wenju vol. 2B (Tno. 1718, 34.26cl1-23).
3 1) See Sat6 Tetsuei, ibid" pp. 3541355. Concerningthe compilation of the Fahua wenju, see

Sat5, ibid., pp. 3571361. Even thoughHirai Shun'ei's IIokke mongu no seJ'rL-tsu ni kansuru
kenbJii (Tokyo: Shunjha, 1985) is an epoch-making research on the topic, it has no

direct relation to this argument.

32) Seethe WeL-mojing wenshu vol. 5 (ZZ 1 275462b)

33) There remain four letters sent &om Jizang to Zhiyi and they are contained in GuoqL'ng
bajJuvol. 4 (T no. 1934, 46.82lc-822b) However, Hiraipresents doubts con

cernlngthe compilation of these four letters asthere is substantial contradiction inthem,

See Hirai, Kichiz0- to Chigi, To-y gakujutsu kenb/17 vol. 20-1, (April 1981). Also see

Jinhua Chen, MakL'ng and RemarkL'ng flistory-A Study of nantaJ'Sectarian

IIisloyiography (= Studja Philo/ogjca Buddhica Monograph Series, XIV) (Tokyo: The
htemationalInstitute for Buddhist Studies, 1 999).
34) Seethe biography of Guanding in the Xu gaoseng zhuanvol. 19, T no 2060,

50.54b13.

35) SeeAnd6 Toshio, Tendaj gaku-konpon shL'S0- 10 3ono tenkaL', (Tokyo: fIeirakuji Shoten,
1968) p. 404.

<key words> relative subtlety, absoltlte Subtlet% Jizang, Zbiyi