By Sallie B. King
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Finally, the Yogacara doctrine of trisvabhava, the three natures, also appears prominently in a number of syncretic texts, including the BNT. This doctrine in its Yogacara context explains the relationship between delusion and enlightenment. Parikalpitasvabhava is delusion experience, parini~panna-svabhava is enlightenment experience, or seeing things as they are. Paratantrasvabhava, the dependent nature, is the given: When seen through delusion, it is parikalpita; when seen without delusion, it is parini~panna.
No sooner is this second-level understanding of the two truths proffered, however, than it, too, is called into question, especially the understanding of supreme truth given _therein. Is it sufficient, the author asks, to speak thus of supreme truth as no more than the absence of own-nature? It is not, for in recognizing supreme truth as e 36 THE CONCEPT OF BUDDHA NATURE the absence of own nature, we are still speaking and thinking on the level of worldly truth, on the level of the duality of the presence and absence of things, including own-nature.
This may be explained as follows. , in the case of supreme truth, nonbeing is affirmed with respect to persons and things, but denied with respect to emptiness), clearly their identities, which should be based on mutual exclusion, are jeopardized, and it is no longer possible to see one as the negation of the other. That is, ordinarily, to affirm nonbeing is to negate being, but here one simultaneously affirms non being (thereby implicitly negating being) and denies nonbeing (thereby implicitly affirming being).
Buddha Nature by Sallie B. King