The Daijokishinron (the Awakening of Faith in the Mahayana) demonstrates the aspect that zenbo and jouho (samskara) are sokun-sosho or in harmony with each other and, therefore, are continuous in nature, without any gaps. This observation is based on kunju (i.e., the permeation or vasana) of four phenomena: shinyo (eternal truth), mumyo (ignorance), moshin (delusion of the mind), and mokyokai (delusional boundaries). We highlight that the permeation of shinyo is attained by means of two practices, namely, jitaiso-kunju (permeation by the object-discriminating consciousness) and yu-kunju (in which the mind plays a central role in facilitating the permeation). Through the possession of muro no ho, the nature of the boundary is formed by the action of the inconceivable deed. Shakumakaenron provides supplementary explanations, including the words yu-kunju and kunju in the jitaiso-kunju.
Furthermore, we formulate the theory that the jitaiso-kunju as well as the yu-kunju are constantly adaptive and possess inherently Buddhist characteristics.
Yu-kunju is re-analyzed as Enaichi-Shiseikaimon based on the two approaches of the overall review as well as other views discussing this concept. First, in the overall review, we attempt to explain that the Shakuron considers the yu-kunju-sha as “the yu-kunju is…” and “yu-kunju no mono” that has character. In the phase of yu-kunju, acts of compassion, among other determinants, characterize the doctrines of Gyoyojisaimugenmon and En-kunju-kyo. Various views on this topic have been presented by Yukantakuen and Mukantakuen. Therefore, a theory that reinterprets the sabetsuen in Kishinron as Yukantakuen and byodoen as Mukantakuen has been developed. Here, Mukantakuen is explained as the nimon of the unattained position and attained position. In the unattained position, it is revealed that ordinary people abiding by the ten truths, Bodhisattvas with their two ways, and three sages are yet to obtain true wisdom and establish the truth. However, in the attained position, it is argued that Bodhisattva on earth has attained true internal wisdom as well as that acquired from the external world. Just one minute of wisdom makes one the equivalent of a tathagata; this power allows one to naturally pursue and extend tathata, ensuring that one is not blind to any phenomenon.
In terms of the attained position, the differences in the“Shakuron” (“Taisho Daizokyo”) are evident from the quoted text from “Kishinron” (awakening of faith; Shinteiyaku). Moreover, some text not available in the Shinteiyaku has also been recovered here. It is interesting how the text in question resembles the Siksananda in the Shinyaku.
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