The interstitial space of thought, the mind, and life is once again the conundrum of early Buddhist teaching seemingly contradicting the clarity of the Mahayana teachings. Life as “verb”; as action, momentum and ephemeral; rather than “Life” as static condition, thing, or permanent in the realm of forms.

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MahaPariNirvana Part 28. Shakyamuni continues his examples of Buddhaness as experienced consciousness, via the potential inherent in all phenomena to express this state of “being”.

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Shakyamuni uses the rhetoric of his dual existence to again drive home the point that all phenomena inherit Tathagata potential. He speaks of himself in the realm of form (human) and in the realm of expressed Tathagata as Buddha.

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In his way of the use of simile, personages, and Energy Potentials as “places in time”, Shakyamuni speaks of the 3 entities of birth with all inherent consciousnesses including Buddhahood; and his implementation of enlightenment as a gradually revealed entity in the mundane world.

The difference of thought versus experience; Samsara versus Clarity. What “is” or “is not” are both expressions of what can be, and nothing more.

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Prohibitions and “rules” were intended for specific stages of monks students in adjusting their attitudes and intent. All these were directed to propagation of the ultimate teachings.

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Chapter 7 on the Four Virtues, is a detailed reminder of the teachings of the Lotus Bodhisattva Mahasattva through the concepts of Actualizing and Sharing our practice in our daily activities and the influence of others.

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Chapter 6 on the Virtue of the Name is a detailed reminder of the teachings of the Lotus Bodhisattva Mahasattva through the concepts of the “Maha” (Eternal), “Pari” (final or ultimate), Nirvana (cessation of Samsara).

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