Essay Writing of Buddhas’ Practice Incorporated
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(Issue 20)
The true nature is not language or words; how can it be expressed through language or words?
Instructor: Shi Ziju
Author: Shi Fafu
February 19, 2025
Table of contents
II. The Definition and Connotation of True Nature. 2
III. Expressing the Inexpressible True Nature Through Language and Words. 4
(Ⅱ) Using the Metaphor of a Screen and Film to Realize True Nature. 12
I. Introduction
Buddhist scriptures state that the true nature (self-nature) is beyond verbal expression. For instance, in Volume 1 of the Renwang Huguo Prajnaparamita Sutra, it is said: ” The true nature cannot be expressed through words or actions; it is real and unchanging, the intrinsic essence of all phenomena.” [1]Since the true nature cannot be articulated, yet human communication and the transmission of thoughts rely inescapably on language and words, how then can it be expressed through them? How do practitioners, through reading scriptures and listening to teachings, come to understand and realize this true nature? If the true nature is inexpressible, what is the significance of language and words? Without resolving this contradiction, it may lead to confusion and obstacles in practice.
In light of this, this paper aims to explore how language and words can be used to express the inexpressible true nature, taking the Shurangama Sutra as its central focus for analysis. The Shurangama Sutra holds a significant position in Chinese Buddhism, rich with metaphors and expositions that facilitate the exploration of this topic. Through methods such as textual analysis and doctrinal clarification, this paper will delve into relevant passages from the Shurangama Sutra, such as “observing the river to discern perception” and “Rahula striking the bell,” supplemented by explanatory metaphors. It seeks to convey the meaning of “true nature” to readers, demonstrating how language and words can express the inexpressible, and guiding readers to realize the existence of true nature within themselves. The paper will be structured and composed as follows:
1、The definition and connotation of true nature.
2、An argument on how language and words can express the inexpressible true nature.
3、Conclusion: A summary of the paper, reaffirming its thesis.
This study is not merely a textual analysis but an attempt to extract concrete methods of expression from Buddhist scriptures, offering direct guidance for practitioners in understanding and realizing “true nature.”
II. The Definition and Connotation of True Nature
The term “true nature” (自性) in Buddhism has various translations and interpretations, such as the ultimate truth (paramārtha-satya), essence, intrinsic nature, original mind, true mind, suchness (tathatā), Buddha-nature, wisdom (prajñā), and nirvana. [2]The “true nature” explored in this paper is based on the perspective of the Shurangama Sutra, with its primary connotation referring to the inherently pure mind-nature possessed by all sentient beings. It is eternally existent, real and unchanging, spiritually aware and perceptive, pure and undefiled. It pervades all space, encompasses the entire Dharma realm, and is omnipresent, inherently complete within all beings.
These inherent qualities of “true nature” align with descriptions found in various Buddhist scriptures. For instance, in the Platform Sutra of the Sixth Patriarch, it is stated: “True nature neither arises nor ceases and is capable of giving rise to all phenomena.” [3]In the Sutra on the Divination of Good and Evil Karma, it is recorded: “True nature is pure and perfect, encompassing all directions.” [4]Similarly, the Sutra of the Supreme King of Golden Light employs a metaphor: “The nature of gold is merely mixed with sand and stone; through refinement, once impurities are removed, it becomes pure gold. Likewise, everyone inherently possesses Buddha-nature, but due to deluded attachments, it cannot be realized. If one transcends delusion, the wisdom of omniscience, natural wisdom, and unobstructed wisdom will manifest, enabling all to attain Buddhahood.” [5]These correspondences with related scriptures reinforce the understanding of true nature as presented here.
III. Expressing the Inexpressible True Nature Through Language and Words
(Ⅰ)Realizing True Nature Through “Observing the River to Discern Perception” and “Rahula Striking the Bell”
Although true nature transcends the scope of language and words, the Buddha and subsequent commentators have skillfully employed language and words, using examples, metaphors, and other expedient means (upāya) to guide practitioners toward realizing true nature. To accommodate sentient beings of varying capacities, the Buddha would use different languages and metaphors to lead them, a method known as “expedient means.” These “expedient means” are provisional approaches tailored to the capacities of sentient beings, with the ultimate aim of guiding them to awaken to the truth. Language and words function in this way—they are not the truth itself but serve as expedient tools to direct sentient beings toward the truth.[6]
As the Buddha states in the Shurangama Sutra: “You still listen to the Dharma with a conditioned mind, and this Dharma too is conditioned; it does not attain the nature of the Dharma. It is like a person pointing at the moon with their finger to show it to someone. That person, following the finger, should look at the moon. But if they instead regard the finger as the moon itself, they not only lose sight of the moon but also misunderstand the finger. Why? Because they mistake the pointing finger for the bright moon. In doing so, they not only lose the finger’s purpose but also fail to distinguish between light and darkness.” [7]This illustrates the role of language and words. They are like the finger pointing to the moon—they are not the moon itself, yet they can guide people to see it. One should not cling to the finger and forget to look at the moon. Similarly, practitioners should not merely memorize the language and words of the Buddhist scriptures as a map for practice without actually following the path it indicates. Instead, they should rely on the guidance of the true meaning behind the words to realize the true nature they point toward.
First, the inherent function of true nature manifests through the eye as “seeing-nature” (darśana-svabhāva), which is the intrinsic capacity to perceive. Regarding “observing the river to discern perception,” the Buddha uses the example of King Prasenajit observing the Ganges River to expound the principle of “seeing-nature.” The sutra describes how King Prasenajit, comparing his youth to his middle and old age, notes that although his appearance changes moment by moment with aging, the “seeing-nature” with which he perceives the Ganges remains unchanged. If this “seeing-nature” were subject to change, it would have been limited to the initial scene he saw when first encountering the Ganges. As the Buddha explains to King Prasenajit in the sutra: “Though your appearance may change, the intrinsic capacity to see—your seeing-nature—remains constant.” [8]This metaphor demonstrates that “seeing-nature” is non-arising and non-ceasing, spiritually aware, and untainted; likewise, true nature itself is non-arising and non-ceasing, spiritually aware, and untainted. At the same time, it reflects the Buddha’s skillful guidance, leading King Prasenajit to realize through the eye faculty the presence of true nature within himself—its qualities of non-arising and non-ceasing, spiritual awareness, and purity. “Observing the river to discern perception” is but one demonstration of such an expedient means.
By extension, if “seeing-nature” were mutable, then when a person perceives object A, their “seeing-nature” would transform into object A, and upon shifting their gaze, they would be unable to perceive object B. If “seeing-nature” were tainted and not inherently endowed with spiritual awareness, it would be incapable of perceiving myriad phenomena and would be limited to seeing only a single phenomenon. Yet this is not the case: while objects change, “seeing-nature” remains constant. After perceiving object A, one can still perceive object B; people can observe all phenomena anytime and anywhere, with true nature perpetually manifesting its capacity to “see.” Concretely, in daily life, when observing scenery, the scenery may change, but the “seeing-nature” that perceives it does not. From this, one can awaken to the unchanging, spiritually aware constancy of “seeing-nature.” Moreover, true nature is not limited to the eye faculty alone but pervades all faculties and bodies, extending across all time, space, and places.[9]
Secondly, the inherent function of true nature manifests through the ear as “hearing-nature” (śrutisvabhāva), which is the intrinsic capacity to hear. Regarding “Rahula striking the bell,” the Buddha uses the example of Rahula ringing a bell to elucidate the principle of “hearing-nature.” Sounds come and go; even when the bell’s chime ceases, “hearing-nature” persists. If “hearing-nature” were subject to arising and ceasing, one would not be able to hear the “absence of sound” once the bell stops ringing. As the Buddha explains to Ananda in the sutra: “Sounds arise and cease, but hearing-nature does not arise or cease.” [10]This metaphor illustrates that, even when external sounds vanish, the inherent “hearing-nature” of sentient beings—the capacity to hear—remains present. Sounds arise from the combination of causes and conditions, whereas “hearing-nature” is inherently constant, existing independently of external conditions, and is spiritually aware and untainted. Thus, true nature is eternally existent, spiritually aware, and untainted.
If “hearing-nature” were defiled and not inherently endowed with spiritual awareness, it would be limited to the first sound heard and incapable of perceiving various sounds anytime and anywhere. Similar to “observing the river to discern perception,” “Rahula striking the bell” is another expedient means by which the Buddha skillfully guides his disciples to realize, through the ear faculty, the presence of true nature within themselves—its qualities of eternal constancy, spiritual awareness, and purity. By extension, if “hearing-nature” were mutable, then when a person hears person A speaking, their “hearing-nature” would transform into the sound of A’s voice, and when person B speaks, they would be unable to hear it. Having heard someone speak today, they would be unable to hear tomorrow. Yet this is not the case: people can hear multiple sounds simultaneously across any period of time, and even when there is no sound, they perceive the “absence of sound.” “Hearing-nature” remains unchanged, with true nature perpetually manifesting its capacity to “hear.”
For example, in daily life, when one hears people speaking and then the chirping of birds, it becomes possible to awaken to the unchanging, spiritually aware constancy of “hearing-nature” that enables the perception of different sounds. Moreover, just as with the eye, true nature is not confined to the ear faculty alone but pervades all faculties and bodies, extending across all time, space, and places.[11]
These two examples from the Buddhist scriptures emphasize that “seeing-nature” and “hearing-nature” are two inherent capacities of true nature, serving as entry points for practitioners to realize true nature. Moreover, true nature is not limited to the eye or ear faculties but pervades all faculties and bodies, extending across all time, space, and places. This aligns with the description in Volume 2 of the Shurangama Sutra: “For example, in the three thousand continents of Jambudvipa, encompassing the four great oceans, the Saha world, and all defiled lands in the ten directions, along with all sentient beings, all share the same wondrous, undefiled mind of awareness. Seeing, hearing, perceiving, and knowing are illusory conditions of affliction, arising falsely from conjunction and ceasing falsely from conjunction. If one can distance oneself from all conditioned conjunctions and non-conjunctions, the causes of birth and death will be eradicated; the non-arising and non-ceasing nature of perfect Bodhi, the pure original mind, and the ever-abiding original awareness will be fully realized.”[12]
Furthermore, in Volume 4, the Buddha admonishes Ananda, stating: “Even if your physical form decays and the light of your life fades away, how could this nature decay or perish for you? Since beginningless time, sentient beings have followed forms and sounds, chasing after the flow of thoughts, never awakening to the pure, wondrous, and constant nature. Instead of abiding in what is constant, they pursue what arises and ceases, thus being reborn repeatedly in a cycle of defilement. If you abandon the cycle of arising and ceasing and hold fast to the true and constant, the eternal light will manifest before you; the dust of the senses and the mind of consciousness will dissolve in that moment. Conceptual forms are dust, and discriminative consciousness is impurity—when both are transcended, your Dharma eye will instantly become clear and pure. How then could you fail to attain supreme awareness?”[13] This passage reaffirms the qualities of true nature as non-arising and non-ceasing, spiritually aware, pure, and ever-abiding. It also encapsulates the Buddha’s method of teaching disciples to realize true nature: as long as sentient beings cease mistaking delusion for truth and stop chasing external objects, they can awaken to the spiritually aware true nature—this is the supreme knowledge and supreme awareness.
(Ⅱ) Using the Metaphor of a Screen and Film to Realize True Nature
To make it easier for modern readers to understand, the following will employ the metaphor of a screen and film to further elucidate the connotations of true nature as ethereal (spiritually aware), radiantly luminous, and truly unchanging. However, it must be noted that this metaphor can only partially analogize certain qualities of true nature and cannot fully equate to true nature itself. A screen is material, tangible, and devoid of spiritual awareness, whereas true nature is formless, transcending materiality, and inherently spiritually aware.
First, the screen can be likened to true nature. The screen itself is empty, and this “emptiness” gives rise to myriad phenomena—it can display various images (films, pictures, text, etc.) depending on causes and conditions, yet the screen itself does not become those images by displaying them. Thus, the screen is not the myriad phenomena themselves, but it has the capacity to manifest them. In the very act of manifesting these phenomena, the screen remains non-arising and non-ceasing, truly unchanging, while the phenomena it displays arise and cease. Similarly, true nature is ethereal—formless and uncontrived—yet endowed with the brilliance of wisdom. It can manifest all illusory phenomena without being altered by them. This aligns with a passage from Guru Padmasambhava’s Self-Liberation Through Seeing with Naked Awareness, which states: “Awareness is vast and flawless, pure, not arising from any phenomenon. It is real and undefiled, beyond the duality of purity and emptiness. It is not permanent, yet it is not produced by any phenomenon. Nor is it mere nothingness or void, for it is both luminous and manifest.” [14]The qualities of true nature described here—”awareness (spiritual perception), luminosity (brilliance), and manifestation”—correspond with the screen metaphor. The emptiness of the screen is akin to the emptiness of true nature: it is ethereal, capable of manifesting all phenomena.
Secondly, the images on the screen can be likened to phenomena. The images on the screen constantly change—sometimes displaying landscapes, sometimes people, sometimes text. These images are temporary and illusory, coming and going, arising and ceasing. This aligns with the principle articulated in the Diamond Sutra: “All conditioned phenomena are like dreams, illusions, bubbles, and shadows.” [15]All phenomena are conditioned dharmas, arising and ceasing through the conjunction of causes and conditions; their appearance and disappearance do not affect the truly unchanging nature of true nature. Yet, true nature manifests these resultant phenomena in accordance with karmic causes and conditions. As stated in Volume 2 of the Shurangama Sutra: “You still do not understand that all fleeting, illusory forms and transformations arise where they are and cease where they are; though they are called phenomena in their illusory nature, their true essence is the wondrously aware and luminous substance. Thus, from the five aggregates and six sense faculties to the twelve sense bases and eighteen realms, their arising is an illusory existence born of the conjunction of causes and conditions, and their ceasing is an illusory extinction due to the separation of causes and conditions. You fail to realize that arising, ceasing, coming, and going originate from the Tathāgatagarbha—the wondrously luminous, unchanging, perfectly encompassing, truly constant nature. Within this truly constant nature, seeking coming and going, delusion and awakening, birth and death yields nothing at all.” [16]This passage not only elucidates the illusory nature of phenomena but also confirms the truly unchanging quality of true nature and its spiritually aware capacity to manifest myriad illusions, resonating with the screen metaphor.
To further elucidate, consider this analogy: when people watch a scene of characters eating on a screen, there is actually no real food or characters on the screen; after turning off the power, only a piece of glass remains. By analogy, all the mountains, rivers, lands, men, women, old, and young in the world are conditioned phenomena, manifested through the confluence of causes and conditions, illusory and unreal, like a dream. The self-nature that manifests these illusory phenomena, however, is without coming or going, without birth or death, spiritually aware, and eternally existent. If the self-nature were to come and go, be born and die, or not inherently possess spiritual awareness, it could only manifest a single phenomenon and would change along with the phenomena.
In summary, through the three examples mentioned earlier, the meaning of “self-nature” can be clearly elucidated: like the “seeing nature” that sees the Ganges River, the “hearing nature” that hears the bell sound, and the “screen” that displays the film, the self-nature is inherent in everyone, existing independently of external conditions. It is constant and unchanging, pure and undefiled, spiritually aware, and pervades all time, space, and places, omnipresent. All phenomena arise and cease, change and transform, based on the self-nature through the confluence of causes and conditions.
Therefore, it can be concluded that although language and writing cannot directly express the self-nature, they can, through the metaphors in the Śūraṅgama Sūtra and modern analogies, guide people to study and contemplate the scriptures, to recognize and awaken to the self-nature, and ultimately to realize the existence of the self-nature within themselves.
IV. Conclusion
This study explored how to use language and writing to express the ineffable self-nature within the Buddhist framework. Firstly, based on the perspective of the Śūraṅgama Sūtra, “self-nature” was defined as the inherent pure mind of all sentient beings, eternally existent, truly unchanging, spiritually aware, and omnipresent. Subsequently, examples such as “observing the river to discern vision” and “Rāhu striking the bell,” along with the metaphors of the screen and film, provided practitioners with concrete methods for understanding and realizing the self-nature, guiding them to experience its existence within themselves.
Therefore, language and writing should be used with a wise attitude, neither clinging to the literal meaning nor neglecting the profound implications behind them. Like the metaphor of “a finger pointing to the moon,” language and writing are merely tools to point to the self-nature, not the self-nature itself. The crucial aspect is to realize the self-nature through language and writing. Although language and writing cannot directly express the self-nature, they can serve as a bridge to ultimately enter the ineffable self-nature.
However, this study still has certain limitations. For example, the interpretation of the metaphorical sections in the Śūraṅgama Sūtra is not detailed and in-depth enough, and this paper focuses on theoretical exploration. Future research could attempt to connect self-nature with daily life, exploring how to realize self-nature in everyday situations and apply the wisdom of self-nature to daily life.
References
I. Ancient texts (in chronological order of dynasties)
﹝Yao Qin﹞Kumārajīva, Translated The Lotus Sutra, Taishō Tripiṭaka, Volume 09.
﹝Yao Qin﹞Kumārajīva, Translated The Diamond Sutra, Taishō Tripiṭaka, Volume 08.
﹝Sui﹞Bodhidharma, Translated The Sutra on the Divination of Good and Evil, Taishō Tripiṭaka, Volume 17.
﹝Tang﹞Amoghavajra, Translated The Renwang Huguo Prajnaparamita Sutra, Taishō Tripiṭaka, Volume 08.
﹝Tang﹞Prajñā, Translated The Śūraṅgama Sūtra, Taishō Tripiṭaka, Volume 19.
﹝Tang﹞Yijing, Translated The Sutra of the Supreme King of Golden Light,Taishō Tripiṭaka, Volume 16.
﹝Tang﹞) Zongbao, Compiled The Platform Sutra of the Sixth Patriarch,Taishō Tripiṭaka, Volume 48.
Other
Padmasambhava, Self-Liberation Through Seeing Naked Awareness, URL:https://buddhism.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag256857.pdf, Accessed February 4, 2025.
[1] Translated by Amoghavajra,: The Renwang Huguo Prajnaparamita Sutra, Scroll 1, Taisho Tripiṭaka, Volume 08, p. 836 (middle).
[2] Translated by Prajñāi: The Śūraṅgama Sūtra, Scroll 4: “In the position of thusness, Bodhi, Nirvana, true thusness, Buddha-nature, Āmalavijñāna, the empty Tathāgatagarbha, the Great Round Mirror Wisdom, these seven names are different, but their pure and perfect essence is solid and unyielding, like the Vajra King, eternally abiding and indestructible,” Taisho Tripiṭaka, Volume 19, p. 123 (bottom).
[3] Compiled by Zongbao: The Platform Sutra of the Sixth Patriarch, Scroll 1: “How amazing that the self-nature is originally pure; how amazing that the self-nature is neither produced nor destroyed; how amazing that the self-nature is originally complete; how amazing that the self-nature is originally unmoving; how amazing that the self-nature can produce all dharmas,” Taisho Tripiṭaka, Volume 48, p. 349 (top).
[4] Translated by Bodhidharma: The Sutra on the Divination of Good and Evil Karma, , Scroll 2: “The so-called One Reality Realm refers to the mind-essence of sentient beings, which from the beginning is neither produced nor destroyed, its self-nature is pure, without obstruction or hindrance, like empty space. Because it is free from discrimination, it is equal and universal, reaching everywhere, complete in all directions, ultimately one form, without two or difference, unchanging and not different, without increase or decrease,” Taisho Tripiṭaka, Volume 17, p. 907 (top).
[5] Translated by Yijing: The Sutra of the Supreme King of Golden Light, Scroll 2: “For example, if someone desires to obtain gold, they search everywhere and eventually find a gold mine. Once they have the mine, they break it into pieces, select the pure parts, smelt them in a furnace, and obtain pure gold, which they can freely shape into various rings, bracelets, and ornaments. Although it has various uses, the nature of the gold does not change,” Taisho Tripiṭaka, Volume 16, pp. 409 (bottom)-410 (top).
[6] Translated by Kumārajīva: The Lotus Sutra, Scroll 1: “I am also like this, knowing that all sentient beings have various desires, deeply attached in their hearts, following their inherent nature, using various causes, conditions, parables, and skillful means to expound the Dharma. Shariputra! All of this is for the sake of attaining the One Buddha Vehicle and all-knowing wisdom,” Taisho Tripiṭaka, Volume 09, p. 7 (middle).
[7] Translated by Prajñā: The Śūraṅgama Sūtra, Scroll 2, Taisho Tripiṭaka, Volume 19, p. 111 (top).
[8] Translated by Prajñā: The Śūraṅgama Sūtra, Scroll 2: “The Buddha told the Great King: ‘Your body is present now, and I ask you again: Is this physical body of yours the same as the Vajra, eternally abiding and indestructible? Or is it subject to change and decay?’ ‘World Honored One! This body of mine will eventually decay and perish.’ … The Buddha said: ‘Great King! Although your face is wrinkled, the essence of seeing has never wrinkled! Wrinkling is change, not wrinkling is no change; change is subject to extinction, but that which does not change is originally without production or destruction. How can it be subject to your birth and death? Yet you still cite those Maskarin Goshaliputra and others, who all say that this body completely vanishes after death!’ When the king heard these words, he believed and knew that after death, he would abandon one life and take on another, and he rejoiced with the great assembly, obtaining what they had never had before,” Taisho Tripiṭaka, Volume 19, p. 110 (top-bottom).
[9] Translated by Prajñā: The Śūraṅgama Sūtra, Scroll 3: “All things in the world are the wondrously bright original mind of Bodhi, the essence of the mind pervades and encompasses the ten directions,” Taisho Tripiṭaka, Volume 19, p. 119 (middle).
[10] Translated by Prajñā: The Śūraṅgama Sūtra, Scroll 4: “At that time, the Tathagata ordered Rahula to strike the bell once and asked Ananda, ‘Do you hear it now?’ Ananda and the assembly all said, ‘We hear.’ … Therefore, Ananda! Sound has its own production and destruction in hearing; it is not that your hearing causes the sound to be produced or destroyed, making your hearing nature exist or not exist,” Taisho Tripiṭaka, Volume 19, pp. 123 (bottom)-124 (top).
[11] Same as note 9.
[12] Translated by Prajñā: The Śūraṅgama Sūtra, Scroll 2, Taisho Tripiṭaka, Volume 19, p. 113 (bottom).
[13] Translated by Prajñā: The Śūraṅgama Sūtra, Scroll 4: “Even if your form decays and your life fades away, how can this nature be extinguished for you? Because all sentient beings, from beginningless time, follow forms and sounds, chasing after thoughts and transmigrating, they have never awakened to the pure, wondrous, and constant nature. Not following the constant, they chase after production and destruction, and thus they transmigrate through lives mixed with defilement. If you abandon production and destruction and abide in the true constant, constant light will appear before you, and the root of dust and the mind of consciousness will immediately disappear. Conceptual appearances are dust, and the emotions of consciousness are defilement; if you get rid of both, then your Dharma eye will immediately become clear. How can you not attain unsurpassed knowledge and awareness?” Taisho Tripiṭaka, Volume 19, p. 124 (top-middle).
[14] Padmasambhava, Self-Liberation Through Seeing with Naked Awareness, URL: https://buddhism.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag256857.pdf, Accessed February 4, 2025.
[15] Translated by Kumārajīva,: The Diamond Sutra, Scroll 1, Taisho Tripiṭaka, Volume 08, p. 752 (middle).
[16] Translated by Prajñā: The Śūraṅgama Sūtra, Scroll 2, Taisho Tripiṭaka, Volume 19, p. 114 (top).