By Victor M Fontane
The inherent nature, Buddha-nature, Tathāgatagarbha (The idea of Buddha-nature, also called tathagatagarbha. It means that the potential to become a Buddha is within all humans. , is particularly important in Mahayana Buddhism. It means that within all humans is a potential Buddha, or the potential to become enlightened) possesses inherent qualities, yet it transcends the duality of existence and non-existence, like the illusion of grasping at the moon's reflection in water. Only the discriminating mind (*vikalpa*) creates this illusion.
How can one transform from a state of "having" to "not having" in the mind? This is achieved not through true non-existence, but through the cessation of judgment (*prapañca*). It's not that the self ceases to be, but rather one ceases to judge its existence or non-existence. This is the essence of non-self (*anātman*). When the mind is free from judgment, it is unattached to the existence or non-existence of all phenomena, including self-esteem, dignity, and even life itself. This is the understanding of impermanence (*anicca*) and non-self.
Comprehending this non-self is a great blessing (*puṇya*), as it liberates one from the fear of birth and death (*samsara*), and from mental suffering (*dukkha*). As the Heart Sutra states, "Form is emptiness, emptiness is form; form does not differ from emptiness, emptiness does not differ from form (*rupa śūnyatā*)". This expresses the wisdom of non-discrimination. This state of mind brings true inner peace (*shanti*), because within it, all suffering, fear, and sorrow are but a dream (*māyā*).
From the perspective of no-self, all suffering, fear, and sorrow are like a dream. This doesn't mean they aren't experienced, but their power to cause suffering diminishes when we recognize their impermanent and illusory nature.
This is the core of supreme wisdom (*prajñā*). Everything exists as a test, mirroring the void-like nature of the universe. The universe, in its creation, makes no judgments or classifications. Only humans possess this capacity for judgment and the categorization of good and evil. This is why obtaining a human birth and encountering the Dharma is so rare. Therefore, when one learns to abandon judgment and classification, they attain the wisdom of the universe.
Without judgment, the distinction between birth and death dissolves. Thus, the Buddha taught that a Bodhisattva can dwell in something or dwell in nothing (*yathābhūtaṃ*). Making a vow (*praṇidhāna*) itself is a form of judgment, as a Bodhisattva cultivates wisdom and practices generosity (*dāna*) through countless eons, awaiting the convergence of conditions (*pratītyasamutpāda*). This very text arises from the collective karma (*karma*) of technology, observed under the convergence of conditions, stemming from seeds sown in the storehouse consciousness (*ālayavijñāna*).
The karma of this text is simply to propagate this wisdom of the Buddha, to restore the world to a state free from excessive judgment, thereby realizing world peace, alleviating the suffering of those tormented by inner turmoil, and benefiting all beings in nature.
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