CHAPTER 18: BENIGN INFLUENCE OF COSMIC REALITY
The benign cosmic influence may work on us not only through our parents and close friends, but also our servants and even enemies.
3.66 Permeation of Tathagata Application
Original Text in Chinese
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用熏習者，即是眾生外緣之力。如是外緣有無量義，略說二種。云何爲二？一者，差別緣，二者，平等緣。
Literal Translation
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Application permeation is the force of external effect of sentient beings. External effect has unlimited meanings. Generally may be said to be two. What two? One, differentiated effect. Two, undifferentiated effect.
Interpretation
The permeation of Tathagata application is the cosmic force that is expressed in all the manifestations in the phenomenal world. These manifestations are unlimited and countless, but can be divided into two main kinds, namely differentiated and undifferentiated.
Commentary
The countless ways cosmic reality interacts with the phenomenal world to help sentient beings attain cosmic realization, can be classified into two types, namely form permeation and application permeation.
Form permeation, which is the expression and influence of the Supreme Reality in all forms in all phenomenal realms, has been described in the previous chapter. In this chapter, application permeation, which can be differentiated or undifferentiated, is explained.
3.67 Differentiated Permeation
Original Text in Chinese
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差別緣者，此人依於諸佛菩薩等，從初發意始求道時，乃至得佛。於中若見若念，或爲眷屬父母諸親，或爲給使，或爲知友，或爲怨家，或起四攝，乃至一切所作無量行緣。以起大悲熏習之力，能令眾生增長善根，若見若聞，得利益故。此緣有二種。云何爲二？一者，近緣，速得度故。二者，遠緣，久遠得度故。是近遠二緣，分別復有二種。云何爲二？一者，增長行緣。二者，受道緣。
Literal Translation
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Differentiated effect, a person dependent on Buddhas and Bodhisattvas from the arising of the first intention to seek Tao until Buddhahood, during which time in sights or thoughts, or in the persons of parents or relatives, or servants, or intimate friends, or enemies, or through the arising of the four acts of loving kindness, and all myriad actions and effects. Awaken the permeation force of great compassion, enable sentient beings strengthen their good roots, through sights or hearing, to derive benefits. These effects are of two kinds. What two? One, near effect, attainable rapidly. Two, far effect, attainable after a long time. These near and far effects are further of two types. What two? One, the effect of strengthening the way of cultivation. Two, the effect of attaining the Tao.
Interpretation
The differentiated application permeation applies through the blessings of Buddhas and Bodhisattvas to an aspiring person since the first time he has developed the thought of cosmic realization till his attainment of Buddhahood. During his period of spiritual development, the influence of the Tathagata on him may be in the form of sights or thoughts, or in the persons of his parents or relatives, or servants, or intimate friends, or even enemies, or through the arising of the four acts of loving kindness (which are charity, kind words, bene¬ficial action and co-operation), and all other myriad actions and effects. This awakens the permeation force of great compassion in him, and enables him to improve his religious faith through sights or hearing, and to derive various forms of benefits.
The effects of this differentiated permeation are of two kinds, namely near permeation which is attainable rapidly, and far permeation, which is attainable after a long time. These near and far permeations are further divided into two types, namely the permeation that strengthens the way of spiritual cultivation, and the permeation of attaining nirvana.
Commentary
The differentiated application permeation of the Tathagata refers to the permeation of the differentiated cosmic manifestations on people to influence them towards spiritual realization. These differentiated cosmic manifestations may work in many and unexpected ways. The benign cosmic influence may work on us not only through our parents and close friends, but also our servants and even enemies. An outstanding example is found in the Bagavadgita where the Godhead personified as Sri Krishna and served as a charioteer to Arjuna. In an outlandish example, if an enemy killed you, it might be an act of merciful God enabling you to attain spiritual realization!
My personal experience may be illuminating. Years ago, when I learned of numerous cases of people killed in motor accidents immediately after they had prayed to gods in temples, I was indignantly angry. I was even rash and arrogant enough to say I would confront those gods and ask them in their faces what kinds of gods they were! But later as I developed spiritually, I realized I was wrong. The gods could have been very kind and generous! To us mere mortals who can only comprehend the universe from our puny, and grossly limited and distorted perspective, accident deaths must be ghastly. But from a wider cosmic perspective, those souls felt no sorrow and no pain, and perhaps felt grateful to their gods for the immediate liberation, as they instantly discarded their earthly bodies for probably happier planes, if not for the grand cosmic union.
Needless to say, the above description is never meant to rationalize any form of killing. Killing, in fact, is a cardinal sin in Buddhism. But it does illustrate an example of viewing events from a cosmic perspective, where there is no absolute right or wrong. It also explains some of the seemingly illogical act¬ions of Zen masters, like stumping or hitting their teachers. Of course, unless we have attained this level of spiritual development, we are not permitted this form of `idiosyncrasy.' At the transcendental dimension, all forms of dualism cease: there is no difference between teacher and student, subject and object, for everything is undifferentiated.
This understanding would have significant impact on us. As an example of the beneficial effect of the application permeation of the Supreme Reality, we may suddenly realize that many of the things that we previously attached great importance to, like keeping up with the Jones or winning the mad rat race, are actually not so important after all. We may be able to take our setbacks more philosophically: while not degenerating to resignation, we can rightly regard our setbacks as opportunities generated by cosmic permeation for our spiritual growth.
3.68 Undifferentiated Permeation
Original Text in Chinese
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平等緣者，一切諸佛菩薩，皆願度脫一切眾生，自然熏習恒常不捨。以同體智力故，隨應見聞而現作業。所謂眾生依於三昧，乃得平等見諸佛故。
Literal Translation
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In undifferentiated permeation, celestial Buddhas and Bodhisattvas vow to save all sentient beings, and spontaneously and perpetually permeate them, never forsaking them. Through the wisdom which is the same, through sights and hearing they manifest their deeds. All sentient beings through samadhi are capable of equally seeing celestial Buddhas.
Interpretation
In undifferentiated permeation, celestial Buddhas and Bodhisattvas who have made vows to save all sentient beings, spontaneously and perpetually permeate them, and never forsake them. Through their wisdom which is the same as the Tathagata wisdom inspiring all beings towards enlightenment, the Buddhas and Bodhisattvas manifest their deeds in various ways that sentient beings can see and hear. As they progress in their cultivation, all sentient beings in their sama¬dhi, or deep meditation, are able to see celestial Buddhas.
Commentary
Fa Zang commented that differentiated permeation involves the mano-vijnana or conscious mind, whereas undifferentiated permeation involves the manas, or subconscious. In differentiated permeation, like listening to religious teaching or doing charitable work, the aspirant is usually conscious of the spiritual effect of the permeation. In undifferentiated permeation, so called because the spiritual influence does not occur as separate events, the aspirant is not normally aware of the permeation. So, if you feel like doing something good, it may be a case of undifferentiated permeation.
In their deep meditation, aspirants may be able to see celestial Buddhas and Bodhisattvas who benignly influence them. While many uninitiated readers would be skeptical of such a claim, I personally know of many people who have had such experiences. The term "celestial Buddhas" refers to Buddhas who manifest themselves in their reward bodies or transformation bodies so that spiritually advanced people can see them, in contrast to transcendental Buddhas, who are undifferentiated aspects of the Supreme Reality.
It would be interesting to investigate if this concept of undifferentiated permeation can be used to explain certain experiences in the profane world. For example, can it be a case of negative undifferentiated permeation when societies frequently exposed to violence in television also incline towards violence in real (or phenomenal) life? On the other hand, societies that are mindful of divine presence are generally contented and law-abiding, although there may not be any deliberate programmes asking them to be so. This is an example of positive permeation.
3.69 Pre and Post Mutual Reaction
Original Text in Chinese
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此體用熏習，分別復有二種。云何爲二？一者，未相應，謂凡夫二乘初發意菩薩等，以意、意識熏習。依信力故而能修行。未得無分別心，與體相應故；未得自在業修行，與用相應故。二者，已相應，謂法身菩薩，得無分別心，與諸佛智用相應。惟依法力，自然修行，熏習眞如滅無明故。
Literal Translation
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This form and application permeation can again be divided into two types. What two? One, pre-mutual-reaction. Ordinary people, Hinayanists and bodhisattvas who have just started spiritual training use their discriminating hearts in permeation, and are dependent on faith force to cultivate. They have not attained the undifferentiated heart, and they interact with form. They have not attained spontaneous effect cultivation, and they interact with application. Two, post-mutual-reaction. Dharmakaya Bodhisattvas who have attained non-discriminating hearts, mutually react with the wisdom of celestial Buddhas. Using the Dharma force, they cultivate spontaneously. They permeate Zhen Ru and eliminate ignorance.
Interpretation
Permeation of the Tathagata form (explained in the previous chapter) and permeation of the Tathagata application (explained above) can also be classified into two types, according to pre or post mutual-reaction between the aspirants and the Tathagata.
In the permeation of pre-mutual-reaction, the aspirants have not reacted mutually with Cosmic Reality, i.e. they have not directly experienced cosmic realization. This type of permeation applies to ordinary people, Hinayanists and those bodhisattvas who have just started spiritual training. These aspirants use their discriminating minds in permeation, i.e. their effort towards the attainment of cosmic reality is made consciously. They are dependent on the force of their faith in their spiritual cultivation. As they have not attained cosmic realization directly, their interaction with Cosmic Reality is through various phenomenal forms manifested by the Supreme Reality. Also, because they have not attained the effect of spontaneous cultivation, their interaction with the applications of Cosmic Reality is differentiated.
In the permeation of post-mutual-reaction, the adepts have interacted with Cosmic Reality, i.e. they have directly experienced cosmic realization. This type of permeation applies to Bodhisattvas who, having realized Cosmic Reality, have experienced the undifferentiated void of universal consciousness. Thus, they can mutually react with the wisdom of celestial Buddhas. Using their spiritual force, they cultivate spontaneously. They permeate the Supreme Reality and eliminate ignorance.
Commentary
This Passage indicates that there are different levels of Enlightenment, and suggests the difference between nirvana and Buddhahood. Mahayanist Buddhists say that Theravada Buddhism is only a preparation because Theravadins aim only at nirvana, which is to the Mahayanists a lower form of Enlightenment. Mahayanists aim at Buddhahood, which is becoming the Supreme Reality!
Permeation with the Supreme Reality can be divided into two types, according to whether the aspirant has directly experienced Cosmic Reality or not. For those who have not experienced Cosmic Reality, the permeation is pre-mutual-reaction; for those who have attained cosmic realization, it is post-mutual-reaction. Reaction here refers to that between the aspirants and transcendental reality.
Those in the pre-mutual-reaction permeation may have intellectually understood what the Supreme Reality is, but they still have no direct experience of it. Hence, their interaction with the Supreme Reality is at the phenomenal dimension. They have not gone "beyond the three realms" (i.e. the realm of desires, the realm of form, and the realm of non-form).
Those who have experienced Cosmic Reality directly have attained nirvana, i.e. they have experienced reality as it is, and not as an illusion. They "have jumped beyond the three realms", but they jump back because their karmic effects are not totally spent. They may, for example, have vowed to save other sentient beings, and this acts as a karmic force to pull them back into the phenomenal world. As they have transcended space and time (which are non-existent in transcendental reality), they can perform expedient means which ordinary people, who are restricted by the dimensions of space and time, call miracles, like transporting water from a distant stream for drought victims, or looking into the past or future for information to help others. They are highly Enlightened beings, but as there are still higher levels of Enlightenment they continue to cultivate until eventually they attain Buddhahood.
3.70 Supreme Reality is Eternal
Original Text in Chinese
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復次，染法從無始以來，熏習不斷。乃至得佛，後則有斷。淨法熏習，則無有斷，盡於未来。此義云何？以眞如法常熏習故。妄心則滅，法身顯現，起用熏習，故無有斷。
Literal Translation
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Again, differentiated permeation since non-beginning has permeated continuously. Until becomes Buddha, then it stops. Purity permeation has no end, through eternity. What is the meaning of this? The eternal permeation of Zhen Ru, defiled heart will terminate. The Dharma Body will appear and give rise to permeat¬ion. Hence no end.
Interpretation
Let us look again at differentiated permeation. Since the beginningless beginning, differentiated permeation has operated ceaselessly. But this differentiated permeation will stop when all sentient beings have attained Buddhahood. On the other hand, purity permeation has no end; it will continue through eternity.
Why is this so? This is because as the purity permeation operates ceaselessly, there will come a time when all sentient beings will have achieved spiritual realization. At this time all defilement will terminate. The full glory of the Supreme Reality will appear without any blemish of ignorance, and will continue to radiates in purity. Hence, there is no such thing as an end to the Supreme Reality.
Commentary
Domesday, Armaggedon, extinction of mankind, end of the cosmos and such concepts are never found in Buddhism. Instead, the Supreme Reality, or God, Brahman, Tao, Allah or whatever name your religion decides, will ultimately reign in full glory for eternity and everywhere. Meanwhile, countless worlds, at both the microscopic and the galactic scales, constantly are born, develop and expire, and will be described in the next chapter.
There are also no such things as divine retribution for, or alienation against sinners. If a person has sinned, the first concern of a Buddhist for him is not punishment nor judgement, but compassion and help. Who says Buddhism is negative?
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