By Sallie B. King
A Philosophical examine of the Buddha Nature Treatise and different chinese language Buddhist Texts
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Extra resources for Active Self . A Philosophical Study of the Buddha Nature Treatise and Other Chinese Buddhist Texts
We are thus brought to the third and final position, representing the author1s own understanding of the two ^"Takemuraf p, 213• 2bnt, p. 793c. " 52 truths. Especially important is his understanding of su preme truth. In expressing this understanding he rejects the dualistic language of being and non-being characteristic of the position of worldly truth in favor of his own char acteristic formulation: neither being nor non-being is the case. The two truths theory cannot speak of being (有 ）， nor can it speak of non-being (無 h because neither being nor non-being is the case ( _ , 弈 無 ).
According to this philosophy, water, fire and mind each belongs to the category "substance11 (dravya) and thus each is classified as an ultimate element, without overt reference to an own-nature concept as such. In place of an own-nature theory there is an atomistic theory, according to which earth, water, fire (and air) refer to "not the compound transient objects made out of them, but the ulti mate elements, the suprasensible eternal partless unique atoms which are individual and infinitesimal.
The section refuting Hinayanist views concludes as follows: In accordance with principle, all sentient beings universally and aboriginally possess the pure Buddha nature. If there were one who eternally failed to obtain nirvapa, then this would not be the case. " Thus/ though what follows is, as the author notes, a ref4 erence to scripture, the author also wants to ground his teachings in what he feels simply is true, the way things are, whether or not a Buddha had come into the world to point it out to us.
Active Self . A Philosophical Study of the Buddha Nature Treatise and Other Chinese Buddhist Texts by Sallie B. King