Comments on: Hosso Yogacara Buddhism and the Five Natures Doctrine http://japanlifeandreligion.com/2010/06/20/hosso-yogacara-buddhism-and-the-five-natures-doctrine/ My life as a father, Buddhist and Japanophile. Sat, 11 Jun 2011 01:53:14 +0000 hourly 1 http://wordpress.com/ By: Dylan http://japanlifeandreligion.com/2010/06/20/hosso-yogacara-buddhism-and-the-five-natures-doctrine/#comment-4248 Dylan Mon, 21 Jun 2010 07:27:00 +0000 http://japanlifeandreligion.com/?p=8069#comment-4248 It's also important to consider the social consequences of these doctrines. I wonder if the concept of Icchantika has played a role in discrimination against burakumin. It’s also important to consider the social consequences of these doctrines. I wonder if the concept of Icchantika has played a role in discrimination against burakumin.

]]> By: Kyōshin http://japanlifeandreligion.com/2010/06/20/hosso-yogacara-buddhism-and-the-five-natures-doctrine/#comment-4246 Kyōshin Sun, 20 Jun 2010 08:53:14 +0000 http://japanlifeandreligion.com/?p=8069#comment-4246 Rev. Tagawa:"The theory of the distinction if five natures is something that should be taken up only in the context of one’s own self-examination regarding one’s own qualities. (pg. 109)" Hi Doug, Thanks for this carefuly organised post. The above quote resonates with the Jodo Shinshu interpretation of the 'exclusion clause' (okushi mon) in the 18th Vow which sees it not as a doctrinal assertion but an admonition by Shakyamuni Buddha to lead us to reflect on our true nature. Shinran Shonin saw himself as an icchantika who nonetheless received the seed of awakening from Amida Buddha. This was represented in his thought by the story of Ajatasatru: <blockquote>"[Ajatasatru said,] "O World-honored one, observing the world, I see that from the seed of the eranda grows the eranda tree. I do not see a candana tree growing from an eranda seed. But now for the first time I see a candana tree growing from the seed of an eranda. The eranda seed is myself; the candana tree is shinjin that has no root in my heart. 'No root' means that at the beginning I did not know to revere the Tathagata, and did not entrust myself to the dharma and sangha. World-honored one, if I had not encountered the Tathagata, the World-honored one, I would have undergone immeasurable suffering for countless, incalculable kalpas in the great hell. Now I meet the Buddha. With the virtue I have acquired from this meeting, I will destroy the blind passions and evil mind of sentient beings!" (KGSS III: 116)</blockquote> Rev. Tagawa:”The theory of the distinction if five natures is something that should be taken up only in the context of one’s own self-examination regarding one’s own qualities. (pg. 109)”

Hi Doug, Thanks for this carefuly organised post. The above quote resonates with the Jodo Shinshu interpretation of the ‘exclusion clause’ (okushi mon) in the 18th Vow which sees it not as a doctrinal assertion but an admonition by Shakyamuni Buddha to lead us to reflect on our true nature. Shinran Shonin saw himself as an icchantika who nonetheless received the seed of awakening from Amida Buddha. This was represented in his thought by the story of Ajatasatru:

“[Ajatasatru said,] “O World-honored one, observing the world, I see that from the seed of the eranda grows the eranda tree. I do not see a candana tree growing from an eranda seed. But now for the first time I see a candana tree growing from the seed of an eranda. The eranda seed is myself; the candana tree is shinjin that has no root in my heart. ‘No root’ means that at the beginning I did not know to revere the Tathagata, and did not entrust myself to the dharma and sangha. World-honored one, if I had not encountered the Tathagata, the World-honored one, I would have undergone immeasurable suffering for countless, incalculable kalpas in the great hell. Now I meet the Buddha. With the virtue I have acquired from this meeting, I will destroy the blind passions and evil mind of sentient beings!” (KGSS III: 116)

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