3: EXPOSITIONS OF THE MAHAYANA FAITH
THESE expositions are of three kinds--
A. Those about the meaning.
B. Those about the correction of erroneous conceptions.
C. Those about the different steps of progress.
As to the meaning of the One Soul, there are two aspects--
1. One is the eternal transcendent Soul.
2. The other is the temporary immanent Soul.
These two aspects embrace everything, for they are really one.
1. The eternal state of the Soul.
The Soul or Mind of the True Model is the great essence of the invisible and the visible worlds. As to the nature of this One Soul, it is the same in all forms. To think it is different
1
Confusion through knowledge of differences by correspondence with the objective. By means of the second stage of separateness from the world, and by means of deliverance in the Seventh station, confusion will be gone.
Confusion through objective forms not corresponding with one another. By means of the Eighth station of freedom from form (or the immovable) all the confusion will be gone.
Confusion through subjective perception not corresponding with the objective. By means of the Ninth station, when the mind is free (in holy wisdom) the confusion can be got rid of.
Confusion through subjective sensation not corresponding with the objective. By means of the complete Ten stations of the saints one may enter the state of Tathagatahood, Buddhahood, and be delivered from this last of the confusions. As the finite mind does not comprehend the Universal Soul, it begins by the correspondence of faith to examine into things and to rid itself of confusion. In its progress towards purity of mind, it step by step gets rid of confusion, and when it arrives at the state of Tathagatahood it is able to be free from it altogether.
The meaning of correspondence is that the finite mind's ideas of the universal True Form differ according to their stages of confusion or enlightenment, and that the perfected finite knowledge and the outside universe are exactly the same. The meaning of want of correspondence is that the finite mind
Footnotes
57:1 Hsuan Fo P'u, Shanghai, 1907.
