- The unchanging nature supports emptiness
- The different kinds of nature support that which is temporary
- The nature of reality supports the mean
Now we clarify the inner nature that is unalterable. It is like a fire in a forest of bamboo - although it is impossible to see it, one cannot say that it does not exist. With there being a fire-maker and dried vegetation, everything will burn.
The mind is also like this, being endowed with the nature of the five aggregates of self6. Although it is impossible to see, one cannot say that it does not exist. With wisdom and the eyes of observation, one will be endowed with all natures.
Worldly people must laugh based on their biased hearing and interpretation of the Total Sutras7.
- In The Nirvana Sutra the Buddha understands that all living beings have the Buddha nature, and they interpret this to refer to their ultimate permanence.
- In The Lotus Sutra the Buddha understands the reality of all things, and its nature as-it-is. They interpret this to refer to their impermanence8.
Is it possible that there is permanence with a little understanding and impermanence with much?
- And The Lotus Sutra also speaks of all things everywhere being of a single kind and a single nature. This language is also brief but how can it be interpreted as being about impermanence?
And there were teachers that analyzed these ten aspects in The Lotus Sutra, interpreting the first five as belonging to that which is common and provisional and the last five to that which is noble and real. Based on this analysis, that which is common would be without reality and would never become noble. That which is noble is without provisionality and would be never be truly all knowing. This is a narrow-minded interpretation and a conceited and deceptive view of the nature of enlightenment.
- And The Nirvana Sutra clarifies that all living beings have the Buddha nature, and they they interpret this to be a reference to their permanence.
- The Vimalakirti Sutra speaks of all living beings being signs of the appearance of Bodhi, and they interpret this to be a reference to their impermanence.
If the appearance of Bodhi and the Buddha nature are different, could one be permanent and one be impermanent? If they are not different, this analysis must be very mistaken. Like the soothsayer who saw that both the appearance and the nature of the king were most exalted, how could the appearance of Bodhi and the Buddha nature not be identical?
Footnotes:
1. Appearance: (S. Laksana) The outer spiritual manifestation. This has has been translated variously as appearance, form, features, characteristics, marks, signs and aspects
2. The Han Dynasty (206 BCE to 220 CE) is generally considered the golden age of classical ancient Chinese history, a period of prosperity, civil harmony and cultural development. However, by the early third century CE the dynasty had weakened to the point that it was destroyed by different military factions, and China was split into Three Kingdoms ruled by warlords. This marked the beginning of the medieval age in China - a long period of economic hardship, civil disorder and cultural upheaval. During this medieval period, religious fervor was very strong (much like Medieval Europe) and Buddhism became the predominant religion in China. The area north of the Yangtze River, the richest, most densely populated and the most developed part of China, was taken over by General Ts'ao Ts'ao who founded the Wei Dynasty. The east coast of China south of the Yangtze was occupied by Sun Ch'uan, a rival military commander, who founded the Wu dynasty. Szechwan to the south and west was occupied by Liu Pei, a descendant of the old Han Dynasty, who founded the Shu Han Dynasty. General Ts'ao, the most famous of the three, was known for his military prowess, his political intrigues and promotion of different competing families, and for his style of 'outwardly smiling yet inwardly plotting'. The other two, Sun Ch-uan and Liu Pei, were able to prevent General Ts'ao from successfully invading their territories and maintained more traditional forms of rule. The Hundred Families: The traditional hundred family or clan names of classical Chinese history. This is a reference to the people of China.
3. In the Great Vehicle Sutras, and The Lotus Sutra in particular, the Buddha made prophecies of future enlightenment for the different members of the Sangha. The idea of the prophecy of enlightenment (S. Vyakarana) is an important component of the Bodhisattva doctrine. It is a means of teaching by which the Bodhisattva sees the goal, the purpose and the direction of the Bodhisattva path. It was already known that Maitreya was prophecized to become the next Buddha after Sakyamuni. Before the revelations of The Lotus Sutra, it was not known that Sakyamuni's disciples and many other seemingly ordinary and sinful living beings would also be given their prophecies of enlightenment.
4.
Long term and short term prophecies of enlightenment: Chan-Jan (Miao-Lo)
explains the difference between the long term and short term prophecies of enlightenment.
As an example of
the long term prophecy of enlightenment and the fact that all living beings have the Buddha nature, Chan-Jan points out that even the doves
and sparrows will attain enlightenment and recollects the story of the Bodhisattva
Never Belittling from the twentieth chapter of The Lotus Sutra,
who saw the Buddha nature in all those he met, even if they reviled and persecuted
him. Chan-Jan further goes on to explain four different prophecy of enlightenment, from
the longest term to the shortest term:
A. Prophecy of those that have not
yet inspired the mind and dwell only in Life & Death - the longest term
prophecy
B. Prophecy of those
that have inspired the mind of enlightenment and have embarked on the path
C.
The Secret Prophecy, for those that have reached the non-retreating stage of
the Bodhisattva practice but have not yet realized or acknowledged it
D.
The Prophecy that is Endurance beyond Life & Death - the prophecy for those
that have reached the highest stages of spiritual development on the Bodhisattva
path - this is the shortest term prophecy of enlightenment, as these Bodhisattvas
are already on the verge of becoming Buddhas.
5. The Nature As-It-Is: (S. Prakriti) The inner spiritual nature.
6. The Five Aggregates of Self: (S. Skandhas) #1 Physical form #2 Sensory perception #3 Conceptualization #4 Acts of Will #5 Consciousness - The components whose continuity creates the illusion of a permanent and real self-existence.
7. The Total Sutras: Although there are many Sutras that include part of the Total Doctrine, the highest of the Four Doctrines, The Lotus Sutra and The Great Nirvana Sutra are considered to be its most pure expression.
8. Permanence vs. Impermanence: The mistaken views of extremes, of dualistic thinking. The other examples include self vs. selflessness, purity vs. impurity, and contentment vs. suffering. These aspects of Spirituality (the Dharma) take on different levels of meaning in the Four Doctrines.
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Since July 9, 2001