DOCSLIB.ORG

On the Tathgata-Garbha-Dharma-Paryaya

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
On the Tathgata-Garbha-Dharma-Paryaya On the Tathgata-Garbha-Dharma-Paryaya Gishin Tokiwa I. In the Mahaparinirvana mahayana sutra (PNS) a monk gives an exposition of the Tathagatagarbha sutra as follows: In all sentient beings the Awakened nature (san-rgyas-kyi-khams: buddha-dha- tuh, herein referring to tathagatagarbha) exists accomplished (tsars: paripurnah) in each of them (sva-sva-kaye). Except for beings of worldly desire (icchantikah), sentient beings will be awakened to this after breaking forms of their disastrous contaminnation (klesa-akarah)." (Peking ed. Tibetan version Vol. 31, No. 788, 99a; Derge ed. Tib. v. Vol. 54, No. 120, 96b) The monk's answers to a king's (and/or a minister's) questions reveal the mo- nk's fear of transgressing human conditions (uttara-manusya-dharma-pralapah) should he state that the Awakened nature certainly (avasyam) exists in himself. In one of his answers he says: Who knows whether I'11 become Awakened or not? But the Awakened nature does exist [in me).7) Then the questioner encourages him thus: So long as you are not an icchantika, please consider yourself on the way to Awakening. The monk tries to overcome his fear of transgression by striving to attain Awakening through practices of dana, sila, jnana, and other dharmas. (cf. P 99b; D 97a) After giving examples of such negative attitudes toward tathagatagarbha, the World-Honored One in the PNS expresses his approach to tathagatagarbha: For eight million kalpas I abstained from taking hold of unworthy things, was content and gave up means of subsistence; and then I practiced on tathagatagarbha, attained the right Awakening, and acquired the Awakened World-Honored one's great compassion to teach [people] one hundred thousand dharma-collections." (ibid.) This seems to show the point that tathagatagarbha, which might be an as- -488- (22) On the Tathagata-Oarbha-Dharma-Paryaya (G. Tokiwa) sumption that causes the fear of transgression in monks, naturally becomes essential to them as preceding every practice when they realize that Awakening is attained only through practice on tathagatagarbha. II. The teaching of the truth of tathagatagarbha (t.g. -dharma-paryayah) is the central theme of the Tathagatagarbha sutra (TGS). This sutra is divided into two parts. The first part deals with what the above passage quoted from the PNS refers to as a monk's exposition of the TGS. The Awakened nature that is said to exist accomplished in unawakened sentient beings is herein designated in such ways as tathagata-garbhah, tathagata-dharmata, buddhata, tathagata- tvam, svayambhutvam ("self -existence"), aham-upama-dharmata ("the nature that resembles Me," the World-Honored One), me-samas-tathagatah, dharmakarah ("d.- mine"), tathagata-kayak, etc. Despite so many apparently abstract expressions, what is implied here seems to be "You, the Awakened," when you are spoken to, or, more basically, "I, the Awakened." According to the TGS, this "I," which is called a sentient being as long as the covering of ignorance (avidya) is unbroken, is ever in samadhi, and well composed (prasantah), without hau- ghtiness (mada) though in the midst of avidya. (Peking ed. Tib. v. Vol. 36, No. 924, 266b; Bukkyo Bunka Kenkyusho ed. p. 66) In the TGS the World-Honored One goes so far as to say: "That (jina-kayak) makes no shaking or perturbation; I see nothing to emanci- pate in it." (P 267b; BBK 74) This "I, the Awakened," is ordinarily not awakened to because of thick co- verings of klesa. This is inevitable because before seeing with tathagata-kno- wing (jnana) which removes the coverings takes place, there will be no carry- ing out of tathagata-activity (t. kriya) in the world. (P 263b-264a; BBK 34) The TGS gives nine examples to illustrate this same point: that is to say, the originally Awakened Self of a sentient being will fail to exercise its activity unless the sentient being "sees with jnana and removes the klesa-covering." This means that the true Self waits to have the klesa-covering seen and broken through before it begins to do its activities in the world. This seems to be the content of the first part of the TGS. It also seems to be what is meant by the truth of tathagatagarbha in this section. -487- On the Tathagata-Garbha-Dharma-Paryaya (G. Tokiwa) (23) III. The second part of the TGS, which occupies only one fifth of the whole sutra, centers around how the present dharma-paryaya came to be called that of tathagatagarbha. Countless kalpas ago an Awakened World-Honored One na- med Nityamrasmyutsarga ("Ever-Light-Emitting") made his appearance in the world. The reason why he was thus named was as follows. When he became a bodhisattva and entered his mother's womb (kuksi-gatah, or garbha-avakrantah), he immediately emitted light from himself. The light that was emitted and pervaded innumerable worlds in the ten directions was pleasing and satiating. A mere touch of it kept people non-retrogressive from their at- tempts to attain unsurpassed right Awakening, and made those people who were already unretrogressive intuitively realize the truth of No-birth (anutpat- tika-dharma-ksantih). The light kept on being emitted all through the bodhisattva's life, that is, upon birth (jatih), upon quitting worldly life to become a monk (pravrajya), upon attaining Awakening (samyaksambodhih), after the attainment, and upon attaining parinirvana. Light was even emitted from his relics in a caitya. This is why this World-Honored One was celebrated with the name Nityamrasmy- utsarga. This Awakened One, answering questions from a bodhisattva named Anan- tarasmi ("Limitless Light") concerning the truth of tathagatagarbha, gave an ex- position of the truth in one sitting (ekasane) which lasted as long as five kalpas. Moreover, the present World-Honored One identifies himself with this past Buddha. He also identifies the present representative of his audience, Vajramati, with the past bodhisattva Anantarasmi. Now, how should we understand the content of the truth of tathagatagarbha as it was taken up by both the past and the present Buddhas? The story told by the Awakened One Nityamrasmyutsarga naturally reminds us of a statement in the Lalitavistara and other texts that describes how the bodhisattva entered Lady Maya's womb and abiding there in samadhi emitted light from himself (cf. Garbhavakranti-par ivartah). In this case, if the story were just of an embryo emitting all-curing light from its body, it would remain nothing more than a legendary one. The kind -486- (24) On the Tathagata-Garbha-Dharma-Paryaya (G. Tokiwa) of light which might come from something particular cannot be all-curing, because it must have the nature of limitation. In the truth of tathagatagarbha, that which becomes a bodhisattva and enters the mother's womb can neither be an embryo nor even a bodhisattva. By a bodhisattva I mean a being who is originally Awakened and who seeks anew to attain the original Awakening through becoming something particular. The truth of tathagatagarbha tells us that that which assumes the form of something is Self that is No-self, No-self that is Self. Only when one is awakened to this true Self, can every manner of being and doing be all-curing. That is what is meant by the truth of tathagatagarbha. The term "tathagata-garbha" means tathagata abiding in garbha (the womb); it can also mean tathagata abiding in jati, tathagata in pravrajya, tathagata in samyaksambodhi, tathagata in tatha- gatatva, tathagata in parinirvana, and so on. Tathagata in garbha can best stand for all of the others in both of the fol- lowing two points: that which abides and that which is abided in. Garbha, without abiding anywhere, can stand for the root-source or origin and that which precedes any manner of abidance. When garbha is taken to mean some- thing that abides and something abided in, it fails to convey the original mea- ning of tathagatagarbha; it would inevitably come to mean something physical or physiological. Thus, tathagatagarbha should be taken to mean tathagata abiding nowhere (tathagato garbha-gatah) or the source of tathagatas (tathagatanam garbhah). It is that kind of Self which is not anything, and which does not abide anywhe- re. IV. The Lankavatara sutra regards the attainment of Awakening (parinispan- na-svabhavah) as tathagatagarbha or tathagata's core (tathagata-garbha-hrdayam. Vaidya ed. 29; Nan jo 68). Before this, the PNS already considers the third of the four noble truths (aryasatyani), duhkha-nirodha, to be attaining tathagatagar- bha. The PNS states: This is annihilation of suffering (ayam duhkha-nirodhah). Here the practice of sunyata is not to practice absolute emptiness (atyanta-sunyata) in such a manner as to consider tathagatagarbha non-existent and consequently destroy everything -485- On the Tathagata-Garbha-Dharma-Paryaya (G. Tokiwa) (25) (sarvam-nastam). The practice of annihilating suffering is seen among all the he- retics (pasandah) as well. They mistake the kind of emptiness that is contradicto- ry to reality (artha-viruddha-sunyata) for annihilation of suffering. In all sentient beings tathagatagarbha exists, but is not perceived clearly (na prasannam prajnayate). When klesa is broken, you come to see yourself attaining tathagatagarbha. When you realize that deeds produced by your total being (eka- citta-utpadita-karma-phalena) resulted in your acquisition of unchanging (nityam) and pleasing (sukham) complete mastery of everything (dharma-aisvaryam), you are at that point practicing the annihilation of suffering. Through practicing absolute emptiness and negating tathagatagarbha (the Self), sufferings will not be suppressed; the practicer will become like a moth that flies into a lamp. In contrast to this, those who practice in the belief that tathagataga- rbha exists (in themselves), suppress the forms of klesa (klesakaram nirodhayanti) while klesas exist (klesah sant).
Load more

Recommended publications
  • On the Penetration of Dharmakya and Dharmadesana -Based on the Different Ideas of Dharani and Tathagatagarbha
    On the Penetration of Dharmakya and Dharmadesana -based on the different ideas of dharani and tathagatagarbha- Kakusho U jike We can recognize many developements of the Buddhakaya theory in the evo- lution of Mahayana thought systems which are related to various doctrines such as the Vi jnanavada, etc. In my opinion, the Buddhakaya theory stressed how the Bodhisattvas or any living being can meet the eternal Buddha and enjoy the benefits of instruction on enlightenment from him. In the Mahayana, the concept of truth also developed parallel with the Bud- dhakaya theory and the most important theme for the Mahayanist is how to understand the nature of the Buddha who became one with the truth (dharma- kaya). That is to say, the problem of how to realize the truth is the same pro- blem of how to meet the eternal Buddha with the joy of uniting oneself with the realm of the Buddha's enlightenment (dharmadhatu). In this situation one's faculties are always tested in the effort to encounter and understand the real teaching of the Buddha, because the truth revealed by the Buddha is quite high and deep, going beyond the intellect of ordinary people The Buddha's teaching is understood only by eminent Bodhisattvas who possess the super power of hearing the subtle voice of the Buddha. One of the excellent means of the Bodhisattvas for hearing, memorizing, and preaching etc., the teachings of the Buddha is considered to be the dharani. Dharani seemed to appear at first in the Prajnaparamita-sutras or in other Sutras having close relation to theme).
    [Show full text]
  • Buddhism and Responses to Disability, Mental Disorders and Deafness in Asia
    Buddhism and Responses to Disability, Mental Disorders and Deafness in Asia. A bibliography of historical and modern texts with introduction and partial annotation, and some echoes in Western countries. [This annotated bibliography of 220 items suggests the range and major themes of how Buddhism and people influenced by Buddhism have responded to disability in Asia through two millennia, with cultural background. Titles of the materials may be skimmed through in an hour, or the titles and annotations read in a day. The works listed might take half a year to find and read.] M. Miles (compiler and annotator) West Midlands, UK. November 2013 Available at: http://www.independentliving.org/miles2014a and http://cirrie.buffalo.edu/bibliography/buddhism/index.php Some terms used in this bibliography Buddhist terms and people. Buddhism, Bouddhisme, Buddhismus, suffering, compassion, caring response, loving kindness, dharma, dukkha, evil, heaven, hell, ignorance, impermanence, kamma, karma, karuna, metta, noble truths, eightfold path, rebirth, reincarnation, soul, spirit, spirituality, transcendent, self, attachment, clinging, delusion, grasping, buddha, bodhisatta, nirvana; bhikkhu, bhikksu, bhikkhuni, samgha, sangha, monastery, refuge, sutra, sutta, bonze, friar, biwa hoshi, priest, monk, nun, alms, begging; healing, therapy, mindfulness, meditation, Gautama, Gotama, Maitreya, Shakyamuni, Siddhartha, Tathagata, Amida, Amita, Amitabha, Atisha, Avalokiteshvara, Guanyin, Kannon, Kuan-yin, Kukai, Samantabhadra, Santideva, Asoka, Bhaddiya, Khujjuttara,
    [Show full text]
  • Tathagata-Garbha Sutra
    Tathagata-garbha Sutra (Tripitaka No. 0666) Translated during the East-JIN Dynasty by Tripitaka Master Buddhabhadra from India Thus I heard one time: The Bhagavan was staying on Grdhra-kuta near Raja-grha in the lecture hall of a many-tiered pavilion built of fragrant sandalwood. He had attained buddhahood ten years previously and was accompanied by an assembly of hundred thousands of great bhikshus and a throng of bodhisattvas and great beings sixty times the number of sands in the Ganga. All had perfected their zeal and had formerly made offerings to hundred thousands of myriad legions of Buddhas. All could turn the Irreversible Dharma Wheel. If a being were to hear their names, he would become irreversible in the unsurpassed path. Their names were Bodhisattva Dharma-mati, Bodhisattva Simha-mati, Bodhisattva Vajra-mati, Bodhisattva Harmoniously Minded, bodhisattva Shri-mati, Bodhisattva Candra- prabha, Bodhisattva Ratna-prabha, Bodhisattva Purna-candra, Bodhisattva Vikrama, Bodhisattva Ananta-vikramin, Bodhisattva Trailokya-vikramin, Bodhisattva Avalokiteshvara, Bodhisattva Maha-sthama-prapta, Bodhisattva Gandha-hastin, Bodhisattva Sugandha, Bodhisattva Surpassing Sublime Fragrance, Bodhisattva Supreme matrix, Bodhisattva Surya-garbha, Bodhisattva Ensign Adornment, Bodhisattva Great Arrayed Banner, Bodhisattva Vimala-ketu, Bodhisattva Boundless Light, Bodhisattva Light Giver, Bodhisattva Vimala-prabha, Bodhisattva Pramudita-raja, Bodhisattva Sada-pramudita, Bodhisattva Ratna-pani, Bodhisattva Akasha-garbha, Bodhisattva King of the Light
    [Show full text]
  • The Tathagatagarbha Theory Reconsidered Reflections on Some Recent Issues in Japanese Buddhist Studies
    Japanese Journal of Religious Studies 2000 27/1-2 The Tathagatagarbha Theory Reconsidered Reflections on Some Recent Issues in Japanese Buddhist Studies TAKASAKlJikido 高崎直道 The Tathagatagarbha theory is an influential yet controversial part of the Buddhist tradition. This essay examines some of the issues related to tms tradition that have been discussed recently by Buddhist scholars: the dhdtu-vada thesis and the critique of “original enlightenment, ” the rela­ tionship between the terms tathagatagarbha and padmagarbha, the inter­ pretation of dependent origination in the Ratnagotravibhaga, the role of relics worship in the Mahdparinirvana-sutra, and the Tathagatamrbha theory in Tibetan Buddhism. Keywords: Tathagatagarbha — Ratnagotravibhaga — padmagarbha — dhdtu — Buddha nature — relics — Mahdparinirvana-sutra Nearly fifty years have passed since the publication of the Ratnagvtra- vibhdga, the earliest and most basic Sanskrit text of the Tathagatagarbha theory, since then many studies of this text and the Tathagatagarbha theory have been published, including my English translation of the Ratnagotravibhaga (Takasaki 1966), my work m Japanese on the forma­ tion of the Tathagatagarbha theory in Indian Mahayana Buddhism (1974), and D. Seyfort R uegg’s works on the Tathaeataearbha theory in Tibetan Buddnism (1969，1989). Recent notable publications on this topic include S. K. Hookham’s Buddha Within (1991) and Shimoda Masahiro’s work on the Mahdparinirvana-sutra (1997)，indicating that the Tathagatagarbha theory is a continuing (and continually contro­ versial) topic of interest among Buddhist scholars. In the 1980s voices of criticism were raised against the Tathagata- This essay is an expanded revision of a paper given at the XIIth Conference of the International Association of Buddhist Studies at Lausanne, Switzerland, Ausrust 1999.
    [Show full text]
  • Dhammakaya, Tathagatagarbha and Other-Emptiness: a Comparison Between Luang Pho Sot's Thammakai Meditation System and Tibetan Shentong Tradition
    Dhammakaya, Tathagatagarbha and Other-emptiness: A Comparison between Luang Pho Sot's Thammakai Meditation System and Tibetan Shentong Tradition Potprecha Cholvijarn1 Abstract The aim of this essay is to show two systems of thought that developed in different countries and different Buddhist traditions during different periods of time and relying on different scriptural sources, sharing similar views on the nature of absolute reality. These two views are both founded upon a meditative and an intuitive understanding of reality and aim at presenting its nature exactly as it appears to the meditator's awareness. This article is divided into five parts, the first part talks about the tathiigatagarbha doctrine, the second about the Tibetan emptiness-of-other (shentong/gzhan stong) tradition and its views, the third talks about thammakai meditation system and its views as taught by Luang Pho Wat Paknam., Phra Mongkhon Thepmuni (Sot Candasaro) 'Vi'i:l1'1Vhr1~1hm.hvm:t~ ·HHH'Vl~~l1 (a~ \I~'Vlah), the fourth part is a doctrinal comparison between the shentong and thammakai systems followed by a brief conClusion. 1 MLitt/PhD student at the University of Bristol, U.K. Rian Thai :International Journal of Thai Studies Vol. 1 No. 1 2008 Dhammakaya, Tathagatagarbha and Other-Emptiness This essay attempts to raise questions regarding the Buddhist understanding of the nature of reality, the dividing line between wrong and right views and the role of meditative intuition and conceptualization in Buddhist practice. The author hopes that further academic studies on this topic would arrive at a better understanding of the variety, the complexity, and the over-lapping features of Mahayana and Theravada traditions and raise further interests in the academic study of Luang Pho Sot's teaching.
    [Show full text]
  • Great Middle Way
    GREAT MIDDLE WAY EMPTINESS ENDOWED WITH ALL THE SUPREME QUALITIES BUDDHA NATURE FROM SHAKYAMUNI TO THE SHENTONG TRADITIONS OF TIBET SOURCE BOOK For internal use only Exclusively for the Rime Shedra NYC Core Texts Program A program of Shambhala Meditation Center of New York First Edition – 2013 Great Middle Way Emptiness Endowed with all the Supreme Qualities Buddha Nature from Shakyamuni to the Shentong Traditions of Tibet Ten Weeks from April 16 to June 25, 2013 (skipping April 23) Syllabus I) Class One: The Sutra Sources on Buddha Nature by Dr. Karl Brunnholzl II) Class Two: Indian Sutras and Shastras A) In Class Reading: 1) The Book of Ones: Luminous, from The Numerical Discourses of the Buddha, Trs. Bhikkhu Bodhi , excerpt on page 97 2) The Tathagatagarbhasutra, Trs. William Grosnick, from Buddhism in Practice, Ed. by Donald S. Lopez, 12 pages 3) The Dialogue with Queen Srimaladevi, A Treasury of Mahayana Sutras, Trs. by The Buddhist Association of the Unites States, excerpt on pp. 377‐381 III) Class Three: The Indian Shastras A) Requested Reading: 1) In Praise of Dharmadhatu, by Nagarjuna, Trs. Karl Brunnholzl, pp. 117‐129 2) Matreya’s Uttaratantra Shastra A Treatise on Buddha Nature, Trs. Loden Sherab: (a) Homage and The Buddha, pp. 21‐23 (odd pages only) (b) Buddha Essence, pp. 29‐69 (odd pages only) IV) Class Four: Definitive versus Provisional Teachings; Tsongkhapa A) Requested Reading: 1) Buddhist Hermeneutics, Robert Thurman, excerpt on pp. 25‐34 2) The Provisional and Definitive Meaning of the Transmitted Precepts, The Nyingma School of Tibetan Buddhism, by Dudjom Rinpoche, Trs.
    [Show full text]
  • Proquest Dissertations
    A study of Master Yinshun's hermeneutics: An interpretation of the tathagatagarbha doctrine Item Type text; Dissertation-Reproduction (electronic) Authors Hurley, Scott Christopher Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 24/09/2021 19:57:12 Link to Item http://hdl.handle.net/10150/279857 INFORMATIOH TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter face, while others may be from any type of computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely affect reproduction. in the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand comer and continuing from left to right in equal sections with small overiaps. Photographs included in the original manuscript have been reproduced xerographically in ttiis copy. Higher quality 6' x 9" black and white photographic prints are available for any photographs or illustrations appearing in this copy for an additional charge.
    [Show full text]
  • The Development of the Thought of Tathagatagarbha from India to China
    The Development of the Thought of Tathagatagarbha from India to China Kshir Tamaki (1) The Character of Tathagatagarbha in India. Here I want to consider the features in the development of tathagata- garbha (the pith of Buddhahood) in China, which corresponds to it in India. By this investigation it is expected that the meaning of the deve- lopment of tathagatagarbha from India to China and divergences of it in both countries will clear up. The naivest character of tathagatagarbha in India is explained in tathagatagarbha-sutra. The garbha is considered to be substantial in this sutra, because it is covered by the evil passions, and when these passions are eliminated it begins to shine from the inside of mind. In this sutra it is explained to be unchangeable and immovable, as if the identity of (1) ego, and Mahaparinirvana-sutra says that the ego itself is the garbha or (2) buddhahood. Observed from the ordinary consciousness, it is unable to be grasped and so epistemologically transcendent, but from the standpoint that it is covered by the evil passions, it is ontologically immanent. Aryasrimala-sutra emphasizes the epistemological transcendency of tathagatagarbha. It expounds that the garbha is subtle, delicate and (3) unintelligible, and transcends the theoretical boundary. This suggests that it rises above the sphere of philosophical understanding and will be grasped by the complete and fundamental experience like the dhyana or yoga. In Lankavatara-sutra it is expounded that the bodhisattva should practise (1) Tathagatagarbha-sutra. Taisho Tripitaka, 16. 457 C. Tibetan Tripitaka Peking Ed. (TTP) 36. 241-2-4, 3-2.
    [Show full text]
  • Lotus Sutra Ve Budġst Kutsal Metġnlerġ Arasindakġ Yerġ Ve Önemġ
    T.C. ANKARA ÜNĠVERSĠTESĠ SOSYAL BĠLĠMLER ENSTĠTÜSÜ FELSEFE VE DĠN BĠLĠMLERĠ (DĠNLER TARĠHĠ) ANABĠLĠM DALI LOTUS SUTRA VE BUDĠST KUTSAL METĠNLERĠ ARASINDAKĠ YERĠ VE ÖNEMĠ YÜKSEK LĠSANS TEZĠ Aysel OKUDAN ANKARA-2017 T.C. ANKARA ÜNĠVERSĠTESĠ SOSYAL BĠLĠMLER ENSTĠTÜSÜ FELSEFE VE DĠN BĠLĠMLERĠ (DĠNLER TARĠHĠ) ANABĠLĠM DALI LOTUS SUTRA VE BUDĠST KUTSAL METĠNLERĠ ARASINDAKĠ YERĠ VE ÖNEMĠ YÜKSEK LĠSANS TEZĠ Aysel OKUDAN DANIġMAN: Prof. Dr. Ali Ġsra GÜNGÖR ANKARA-2017 T.C. ANKARA ÜNĠVERSĠTESĠ SOSYAL BĠLĠMLER ENSTĠTÜSÜ FELSEFE VE DĠN BĠLĠMLERĠ (DĠNLER TARĠHĠ) ANABĠLĠM DALI LOTUS SUTRA VE BUDĠST KUTSAL METĠNLERĠ ARASINDAKĠ YERĠ VE ÖNEMĠ Yüksek Lisans Tezi Tez DanıĢmanı: Prof. Dr. Ali Ġsra GÜNGÖR Tez Jürisi Üyeleri: Adı ve Soyadı Ġmzası ………………………………………. ..…………………….. ………………………………………. …………………….... ………………………………………. ………………………. ………………………………………. ………………………. ………………………………………. ………………………. Tez Sınav Tarihi………… TÜRKĠYE CUMHURĠYETĠ ANKARA ÜNĠVERSĠTESĠ SOSYAL BĠLĠMLER ENSTĠTÜSÜ MÜDÜRLÜĞÜNE Bu belge ile, bu tezdeki bütün bilgilerin akademik kurallara ve etik davranış ilkelerine uygun olarak toplanıp sunulduğunu beyan ederim. Bu kural ve ilkelerin gereği olarak, çalışmada bana ait olmayan tüm veri, düşünce ve sonuçları andığımı ve kaynağını gösterdiğimi ayrıca beyan ederim.(……/……/2…..…) Adı ve Soyadı ……………………………………… İmzası ……………………………………… ĠÇĠNDEKĠLER İÇİNDEKİLER .................................................................................................................. I ÖNSÖZ ..........................................................................................................................
    [Show full text]
  • The Sentient Reflexivity of Buddha Nature: Metaphorizing Tathagatagarbha
    The Sentient Reflexivity of Buddha Nature: Metaphorizing Tathagatagarbha Dan Smyer Yu ⊙ Abstract: Buddha Nature, or tathagatagarbha in Sanskrit, is a core element of Buddhist philosophical discourse and doctrinal debate. Who or what possesses Buddha Nature, how it manifests itself, and what role it plays in Buddhist soteriology have been sustained questions in actual Buddhist practices and in the works of Buddhologists from ancient times to the present. Based on the author’s textual interpretation, this paper attempts to present a threefold argument: Buddha Nature is not separate from its alleged opposite, sentience; it is not a tangible substance but a state of being whose felt meaning is only metaphorically conveyed; and finally it is a heuristic device or a means of provoking a Buddhist or anyone who takes interest in Buddhism, to visualize the inner complexity of his or her sentient mode of being. Key words: Buddha Nature, tathagatagarbha, metaphor, sentience, dichotomy About Author: Dan Smyer Yu, Research Group Leader, Max Planck Institute For the Study of Religious and Ethnic Diversity, Göttingen, Germany. In Buddhist philosophical systems, particularly the Mahayana traditions, a person is often automatically qualified as a potential Buddhist and, even better, as a potential Buddha due to each person possessing what the Buddha calls “Buddha Nature.” One’s becoming a Buddhist is then only a matter of a public announcement through a ritualized acknowledgement in front of a Buddhist teacher. Our fear of impermanence and our transcendental aspiration for liberation from impermanence is Buddha Nature at work. What is Buddha Nature then? Where does one find it in oneself? How does one feel its presence? What does one have to do to cover the distance between Buddha Nature and Buddhahood? No single sutra states what Buddha Nature is in a single, substantive phrase; however, metaphoric expressions of it are readily found in various sutras and sastras.
    [Show full text]
  • Buddhist Thought
    Buddhist Thought Buddhism has existed for well over two thousand years. It has spread over most of Asia and now it has reached the West. Its philosophy is said to be very difficult. How can we begin to understand it? Buddhist Thought guides the reader towards an understanding and appreciation of the central concepts of classical Indian Buddhist thought, tracing their development from the time of Buddha, and opening up the latest scholarly perspectives and controversies. Abstract and complex ideas are made accessible by the authors’ clear and lucid style. Of particular interest here is by far the most accessible and up-to-date survey of Buddhist Tantra in India. In Tantric Buddhism, under strictly controlled conditions, sexual activity may play a part in the religious path. This apparently shocking and frequently misunderstood topic is absolutely crucial for an understanding of developments in Buddhism that are of wide interest in the West. Detailed bibliographies complete this comprehensive, authoritative and engaging introduction to one of the world’s great philosophies. Paul Williams is Professor of Indian and Tibetan Philosophy and Co- Director of the Centre for Buddhist Studies at the University of Bristol. His numerous publications include Mahayana Buddhism (Routledge, 1989). Anthony Tribe teaches in the Asian Studies Program, University of Montana, and is a specialist on Indian Tantric Buddhism. Both authors have many years’ experience of introducing Buddhist thought to nonspecialists, and have borne in mind the interests and difficulties of such students when writing this book. Buddhist Thought A complete introduction to the Indian tradition Paul Williams with Anthony Tribe London and New York First published 2000 by Routledge 11 New Fetter Lane, London EC4P 4EE Simultaneously published in the USA and Canada by Routledge 29 West 35th Street, New York, NY 10001 Routledge is an imprint of the Taylor & Francis Group This edition published in the Taylor & Francis e-Library, 2002.
    [Show full text]
  • The Tathagatagarbha Sutra
    Siddhartha’s Teaching on Buddha-nature The Tathagatagarbha Sutra Introduction: This Buddha-Garbha (Buddha Matrix or Essence) is revealed by the Buddha to his more advanced students as the unchanging and peaceful Buddha Quintessence within each being, but which also actively functions as the seed of all positive spiritual qualities. Its presence underlies the thirst for Enlightenment and makes the attaining of Enlightenment possible (since Enlightenment, through the Tathagatagarbha, is already resident within our mind. When considering Tathagatagarbha, one must at all times be mindful of the caveat that it is ultimately incomprehensible and inexplicable to the un-awakened mind -- so to define it as mere "Emptiness" or as merely a function of Buddhist practice (rather than as a truly real, sustaining internal presence), is to fail to do justice to this transcendental essence. The fact is that whatever one says about the Tathagatagarbha cannot fully capture its plenitude of mystery and perfection; words are ultimately inadequate and there is nothing in the world that can truly be compared to it. Tathagatagarbha constitutes the realm or sphere of the perfect, all-knowing Buddhas themselves and nurtures each person in whom it is found (i.e., every single being). Only when seen and truly known by inward introspection and purified spiritual vision can it be fully understood. And then -- one has become a Buddha! The Chenrezig Project – Snohomish County WA :: Central Florida 1 www.ChenrezigProject.org *** Thus have I heard. At one time the Buddha was staying on the Vulture Peak near Rajagrha in the lecture hall of a many-tiered pavilion built of fragrant sandalwood.
    [Show full text]