[Sutra (#57)] [T 842.17.916b20; HPC 7.146a8]

[Translator's note: The writer from here introduces a combination of three different doctrines as a way of distinguishing between differences in level of practice, yet at the same time making a characteristic "Mahaayaana" universalistic argument. First he brings into play a concept which held much influence, and was at the same time cause for much controversy, that is, the doctrine of the "Five Natures" of the school of Consciousness-only. The leading exponents of this late Indian school (most notably the brothers Asanga and Vasubandhu) had articulated a scheme in which the religious capacities of human beings were divided into five categories, according to a predetermined level of attainment an individual practitioner might reach. This determination was according to the "seeds" (bijas) contained in ones aalayavijnaana or "store consciousness ." The Five Natures were: the nature predetermined for `sraavaka; the nature predetermined for pratyekabuddha; the nature predetermined for bodhisattva, the indeterminate nature (meaning that any of the prior three were possible) and the so-called icchantika (an exceedingly evil person, considered devoid of the seeds of buddhahood) nature.

This doctrine was imported into East Asia primarily through the translations of Yogaacaara texts done by Hsuan-tsang and his school. While many aspects of Yogaacaara doctrine became quite influential in East Asia, East Asian Buddhists were on the whole rather unreceptive to this rigid doctrine of Five Natures, and were especially doubtful of the proposition that any person could be completely devoid of the Buddha-nature, as icchantikas were supposed to be. So here the sutra writer reinterprets this doctrine to make his own point. He has already stated clearly above that "all sentient beings actualize buddhahood." For him, the Five Natures will represent different levels of penetration into truth, or different degrees of the removal of the hindrances of enlightenment.

The doctrine of the Two Hindrances (already introduced in the prior chapter) is another important Buddhist concept that comes from Yogaacaara and was incorporated to some degree in Hua-yen and Ch'an doctrine. This doctrine teaches that the inability of sentient beings to attain enlightenment was due to two general types of obstructions. The first was called "the hindrance of affliction." This means that people are prevented from attaining liberation because of their desire, craving, fear, hope, attachment, dislike, anxieties--all the afflictions that engender suffering. In the Mahaayaana view, this hindrance may be overcome by so-called hinayaana practices--the practices of the Two Vehicles. This hindrance is expressed in the above passage of the SPE as the "phenomenal hindrance." The second, more subtle hindrance, is called the "hindrance by the known", referring to the fact that it is exactly our attachment to our present level of knowledge, awareness, or wisdom (now matter how deep or subtle) that prevents us from attaining enlightenment. This is expressed in the above passage as the "noetic hindrance." Other possible translations of this term might be "hindrance of principle" or "hindrance of intellectual understanding."

In Yogaacaara soteriological theory it is believed that one may only overcome the hindrance by the known ("noetic hindrance") through the development of the emptiness-based wisdom of the bodhisattva. Thus, while `sraavakas and pratyekabuddhas may only overcome the hindrance of defilements, bodhisattvas may overcome both. The Chinese terms being translated here as "phenomenal" and "noetic" represent the two important categories of discourse seen in Hua-yen Buddhism: shih/sa ("phenomena," "events" ) and li/ri ("principle," here, "noetic"). In this scheme, to be hindered at the phenomenal level would mean that one is obstructed in terms of the activity of one's desires and aversions, that one has not yet penetrated to a truly deep and transformative religious experience.

To be hindered at the noetic level would mean that one is obstructed precisely by the religious insight he or she has attained. Here, some distinction needs to be made in contrast to renderings of the term as "hindrance of rationalization" or "hindrance of intellectuality," as these two renderings attribute a distinctively discursive character to this hindrance. In the SPE, one's deepest and most profound experiential realizations may be considered as "noetic hindrances"--as long as they fall short of the perfect realization of the Buddha. As the sutra says, "this awareness of enlightenment again becomes an obstruction." The sutra will define the Five Natures precisely in terms of the practitioner's ability to deal with these two hindrances.]

[Sutra]

[Kihwa] [HPC 7.146b2]

Above he has answered the question about the various natures, and in explaining the various natures, has identified attachment as their basis. Next he explains that attachment and compassion, while having similarities, are actually quite different. He lastly explains that when the dross of attachment and desire are burnt away, you awaken to the enlightened nature. Also, wanting to answer the question about variations in practice, he first refers to the Five Natures so that he can explain how it is that there happen to be five.

The reason that there are both dense and light hindrances is because in their creation there is both shallow and deep. No-mind penetrating to the principle: this is correct insight. But although one perceives the principle, the discriminated awareness of perceiving the principle remains, and changes to become a hindrance--the noetic hindrance. The mind is originally unarisen and deluded karmas are all quiescent. But the arousal of one single thought brings the whole of samsaara into activity. This is the phenomenal hindrance.

Originally arisen ignorance is activated by desire. Due to ignorance, the Two Hindrances exist. Based on the Two Hindrances we can distinguish the Five Natures. He has said that when the Two Hindrances are not severed it is called "non-completion of Buddhahood." It is when you first know the cessation of the Two Hindrances that you perfect your buddhahood. Sick of suffering, you sever its arising; although you are freed from samsaara, the perception of the principle remains in your mind and you cannot prevent it from turning into a hindrance. This is the meaning of the "nature of the Two Vehicles."

Having gotten free from the phenomenal hindrance, you now subdue the noetic hindrance, but have not permanently severed it. This is the so-called "bodhisattva nature." With the Two Hindrances permanently extinguished, you fulfill your bodhi as well as great nirvana. This is the so-called "nature of Buddhahood." In relying on the dharma practices devised by a Genuine Teacher, practice has both sudden and gradual. When [sentient beings] encounter the Buddha's unsurpassed correct path of practice, they all accomplish Buddhahood. This is the so-called "indeterminate nature." Despite your determination to find a Genuine Teacher, your activities depart from your intention, and the teacher you meet is not genuine; you are influenced to form mistaken views and do not attain the correct awakening. This is the so-called "heterodox nature."

Now you are aware for the first time that the natures of all sentient beings have no lack of goodness--all are capable of intimately actualizing Perfect Enlightenment. However, depending on [what kind of teacher] they meet, [the sentient beings'] practices will bring about error or correctness. The responsibility for this error or correctness lies with the teacher--it is not an affliction originating from the sentient beings. Having explained the Five Natures, he concludes by saying "this is called the distinction of the Five Natures of sentient beings." This answers the question about the variations in practice.

[Translator's note: Although only Five Natures are clearly distinguished as such, we can actually outline the components of the above section into six parts. That is, prior to the definition of the Five Natures per se, the Buddha mentions the initial condition of "nonconsummation of Buddhahood." The Five Natures, along with this condition of nonconsummation, are schematized in table 2.]

[Sutra (#58)] [T 842.17.916c7; HPC 7.146c4]

[Kihwa] [HPC 7.146c8]

Earlier he explained the distinctions in practice; here he explains the expedient methods for saving sentient beings. Bodhisattvas, out of their great compassion, adapt to the world and awaken the unenlightened. According to the differences in the sentient beings, the characteristics they manifest are various--sometimes pleasing and sometimes not. They work together with the beings in their worldly tasks and by creating many expedient methods they transform them into Buddhas. Here at the causal stage they have already made the vow to save all beings. Relying on the power of that vow, they have reached to the transformations of the present circumstance. Therefore it says: "all rely on the beginningless pure power of their vow." This answers the question on the expedient means which save sentient beings.