The Sanskrit term for the absolute substance is tathatâ which is often translated by 'suchness'. Modern Buddhists, at times, seem to be running away from the fact that Buddhism has a unique substance theory that is verified with the attainment of absolute Bodhicitta which only happens through meditation (dhyana).
With the attainment of absolute Bodhicitta, this substance is realized to be the stuff from which everything is composed including our thoughts. In itself, it is completely empty and indeterminate but nevertheless real and dynamic. But this is also the very nature of pure Mind which, when beheld, is Bodhicitta.
"For example, he [Buddhaguhya] defines emptiness (shunyata) as suchness (tathata) and says that suchness is the intrinsic nature (svabhava) of the mind which is Enlightenment (bodhicitta)" (Stephen Hodge, The Maha-Vairocana-Abhisambodhi Tantra: With Buddhaguhya's Commentary, 32).
Along this same line the Mahayanasraddhotpadasastra (lit. Awakening of Faith Treatise) says the following:
“The revelation of the true meaning [of the principle of Mahayana can be achieved] by [unfolding the doctrine] that the principle of One Mind has two aspects. One is the aspect of Mind in terms of the Absolute (tathata; Suchness), and the other is the aspect of Mind in terms of phenomena (samsâra; birth and death). Each of these two aspects embraces all states of existence. Why? Because these two aspects are mutually inclusive.”
Turning to emptiness the Mahayanasraddhotpadasastra says:
“[Suchness is empty] because from the beginning it has never been related to any defiled states of existence, it is free from all marks of individual distinctions of things, and it has nothing to do with thoughts conceived by a deluded mind.”
And with regard to the nonempty it says:
“Since it has been made clear that the essence of all things is empty, i.e., devoid of illusions, the true Mind is eternal, permanent, immutable, pure, and self-sufficient; therefore, it is called “nonempty.” And also there is no trace of particular marks to be noted in it, as it is the sphere that transcends thoughts and is in harmony with enlightenment alone.”
I hope the reader can see that at a very practical, down to earth level, we intuit this substance at the precise moment our temporal thoughts have, briefly, stopped. It is like looking at a pond with ripples caused by the wind. Then suddenly the wind stops. We see the water as it is without it being disturbed by the wind. For the Zennist the universe stops for a split second. We’ve arrived at tathatâ or the same, pure Mind.
One, seven, three, five.
What you search for cannot be grasped.
As the night deepens,
the moon brightens over the ocean.
The black dragon's jewel
is found in every wave.
Looking for the moon,
it is here in this wave
and the next.
FRANK ZEN (ZUNIGA) I.
Posted by: Solon | June 03, 2012 at 03:29 PM
"these two aspects are mutually inclusive" superficially, at least, seems to be at odds with "it has nothing to do with thoughts conceived by a deluded mind". It would seem to have everything to do with thoughts conceived by a deluded mind.
Posted by: David Ashton | June 03, 2012 at 11:22 AM