Given that garbha means embryo or womb, scholars have translated “tathāgata- garbha” as the embryo of a Tathāgata, the germ of a Tathāgata, the womb of a Tathāgata, or the matrix of a Tathāgata. In Chinese texts, “tathāgata-garbha” is translated as rulai zang 如來藏. Here, these Chinese words are translated into English as Tathāgata store, which means a Tathāgata in storage or hidden. “Tathāgata store” works well in all texts that use it. For example, in text 666 (T16n0666), one of the two extant Chinese versions of the Mahāvaipulya Sūtra of the Tathāgata Store, the Buddha reveals that all sentient beings have the Tathāgata store in them, and describes it by nine analogies, including a Buddha inside a lotus flower bud, who is revealed …show more content…
Moreover, in text 668 (in one fascicle), the Chinese version of the Sūtra of Neither Increase Nor Decrease (Anūnatva-apūrṇatva-nirdeśa-parivarta), the Buddha equates one‖s Tathāgata store to a Tathāgata‖s dharma body. He says, “The realm of sentient beings is the Tathāgata store, and the Tathāgata store is the dharma body” (T16n0668, 0467a18–19). In text 353, the earlier of the two extant Chinese versions of the Vaipulya Sūtra of Śrīmālā’s Lion’s Roar (Śrīmālādevī- siṁhanāda-sūtra), Śrīmālā explains the connection between the dharma body and one‖s Tathāgata store. She says, “When a Tathāgata‖s dharma body is not free from one‖s store of afflictions, it is called the Tathāgata store” (T12n0353, 0221c10–11). What are the other meanings of the Tathāgata store? Śrīmālā equates the Tathāgata store to four other stores. She says, “One‖s Tathāgata store is the store of the dharma realm [dharma-dhātu], the store of the …show more content…
Moreover, several Mahāyāna texts equate one‖s Tathāgata store to one‖s inherent pure mind (prakṛti-pariśuddha-citta) or Buddha nature (buddha-dhātu or buddha-gotra). For example, in fascicle 2 of text 839 (in 2 fascicles), the Chinese version of the Sūtra of Detecting Good or Evil Karma and Requital, Earth Store (Kṣitigarbha) Bodhisattva says, “One‖s inherent pure mind is profound and perfect because it does not differentiate objects. Because it does not differentiate, it is universal. As it is universal, all dharmas rely on it to establish themselves. Furthermore, this mind is called the Tathāgata store, which encompasses immeasurable, boundless, inconceivable, affliction-free, pure, meritorious karmas” (T17n0839, 0907c7–11; Rulu 2012a, 110). Also, in fascicle
Walking into the Hall of the Buddhas, there was a sense of peace and guidance lingering inside me. The seated Bodhisattva, of the Northern Wei dynasty (386-534), CA.480, from the Yungang, Cave xv, Shani Province, made of sandstone, guarded the entrance. At first, I thought it was a time to be disciplined, but the transcending smile from the statue was a delicate fixed gesture that offered a feeling of welcome. It was not a place to confess your wrongdoings; neither was it a place for me to say, “Buddha I have sinned.” It was a room to purify the mind, the mind that we take for granted without giving it harmony. There was a large mural decorating the main wall called “The Paradise of Bhaishajyaguru”(916-1125). I sat down wandering if the artist of the portrait knew that his work would one day be shared on this side of the world, in my time. Much like Jesus Christ and his followers, the mural is a painting of healers and saviors. It was a large figure of the Buddha of medicine, (Bhaishajyaquru) surrounded by followers of Bodhisattvas, Avalokiteshvara, and Mahosthamaprapta with twelve guardian generals who have pledged to disseminate the Buddha’s teaching (Tradition of Liao 916-1125, Metropolitan Museum wall plaque).
This paper will explore the question of how to understand the nature of perceived ultimateity in Zen Buddhism. This will be achieved through providing a justification for why this question should be of any interest and then hypothesizing about possible implications of the results. Next, the framework that is to be used in categorizing the core beliefs in Zen will be explained and made clear. After this description is complete, the author will proceed to fit Zen Buddhism into this framework and will demonstrate that the Zen religion is no exception to the employed framework. Finally, the author will describe the perceived ultimacy of Zen Buddhism.
The self is empty” (Demoss 1).5 The Four Noble Truths provide a conceptual framework for all Buddhist thought. According to the Four Noble Truths, craving leads to suffering, but craving can cease if one cultivates a path of mental discipline, wisdom, and moral conduct (Demoss 309).6 An understanding of Buddhism is... ... middle of paper ... ... 11): 309.
To better demonstrate the statement above, I will refer to an example used by Kim Knott in her book, regarding the true essence of the self. Shvetaketu, a young Hindu man is struggling to comprehend what his teacher, who is also his father, Uddalaka, means by asserting that “the same essence is in everything” (Knott, 1998). Uddalaka uses the example of the salt to illustrate his statment and to teach his son the true nature of reality. The experiment conducted by the father consisted of his son putting salt in a glass of water and taking a sip. After tasting the water, Shvetaketu realized that even though he could not see it, the salt was still in the water.
24 Amore, Roy C. and Julia Ching. The Buddhist Tradition. In Willard G. Oxtoby, Ed. World Religions: Eastern Traditions. P. 221
In The Heart of Understanding, Thich Nhat Hanh’s uses simple but powerful words and real world examples to illustrate the profound Buddhist philosophy from the Prajnaparamita Heart Sutra, an important representative of Mahayana Buddhist literature. The Mahayana school of Buddhist teachings emphasizes the doctrine of Sunyata- emptiness. The doctrine of emptiness, one of the most important Mahayana innovations, focuses on the relational aspect of existence. Thich Nhat Hanh coins and introduces a new word- interbeing to explain the state of emptiness. This idea of interbeing not only illustrates emptiness well but also provides understanding of other fundamental Buddhist ideas such as No-Self, impermanence and non-duality.
Imagining a life of purity, thoughtfulness, and reflection may prove impossible for some individuals to accomplish; however, the way of the Buddha emphasizes the importance of an unmitigated mind, free from material desire and unnecessary passions. When one attempts to define Buddhism, he/she may cover the concepts of meditation and clearing the mind, yet actually practicing Buddhism yields a certain lifestyle, one that requires constant thought and effort. The Dhammapada, a sacred religious text, explains certain main themes of Buddhism such as Anitya, or the temporary nature of all beings, the necessary ability to master one’s mind, and the significance of overcoming outside desires and connects these overarching motifs to different cultural
Amore, Roy C. and Julia Ching. "The Buddhist Tradition." World Religion: Eastern Traditions. Ed. Willard G. Oxtoby. Toronto: Oxford University Press, 2002. 198-315.
"You know, my friend, that even as a young man, when we lived with the ascetics in the forest, I came to distrust doctrines and teachers and to turn my back to them. I am still of the same turn of mind, although I have, since that time, had many teachers. A beautiful courtesan was my teacher for a long time, and a rich merchant and a dice player. On one occasion, one of the Buddha’s wandering monks was my teacher. He halted in his pilgrimage to sit beside me when I fell asleep in the forest. I also learned something from him and I am grateful to him, very grateful. But most of all, I have learned from this river and from my predecessor, Vasudeva. He was a simple man; he was not a thinker, but he realized the essential as well as Gotama, he was a holy man, a saint" (141).
Arjuna gives up now, he will be full of shame, and a man who has given up
The Heart Sutra can be divided into different parts. Following the work of Lordo, I parse it into four main parts. The first section is the Introduction, consisting of two phrases that constitute a dedication, a declaration and a demonstration of dependency. The de...
Eastern enlightenment religions have been gaining popularity throughout the western world for the past few decades, with many people attracted to a "different" way of experiencing religion. As with many other enlightenment religions, Buddhism requires disciples to understand concepts that are not readily explainable: one such concept is that of no-self. In this essay I shall discuss the no-self from a number of modern perspectives; however, as no-self is difficult to describe I shall focus on both the self and no-self. Beginning with psychological aspects, and neurophysiological research on transcendental meditation, I shall discuss the impact of modern brain science on our understanding of the self and transcendence. Next I will outline the relationship between quantum physics and non-locality, as this gives a western scientific explanation for no-self. Returning to the original source of Buddhism, I will briefly outline the discussion between Siddhartha and Vaccha regarding atman, then discuss the mind and no-self and their relationship to liberation. Finally I will summarize a few issues that the western mindset may face approaching this topic.
All the six orthodox schools of Indian philosophy admit in thinking of the soul as not only immortal but also as endless. The reasoning of the materialists like Charvakas amount to this that, however consciousness is unseen in external objects, it develops i...
History proves that as Buddhism spread throughout the Asian world in the early 1st century, it was occasionally altered to fit the specific needs and beliefs of people it touched. Mahayana Buddhism is one such example of this gradual evolution. It was primarily a movement started and kept alive by monks that slowly gained popularity amongst lay people but was in no way a unified movement. Mahayana Buddhism still adheres to the basic fundamental beliefs presented in the Pali Canons, however, it Sutras often expand upon these basic ideas and traditions in order to answer the questions of a later generation. After closer study of the Mahayana texts the “A Sutra for Long Life” and “The World Universe as a Sutra”, it seems evident that, although Mahayana Buddhism is based on the teachings of the traditional Pali Canon, it places a larger emphasis on philosophical inquires; and ultimately creates a more accessible version of enlightenment, and the Buddhist faith in general, for all.