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Buddha-nature refers to several related Mahayana Buddhist terms, including tathata ("suchness")[note 2] but most notably tathāgatagarbha and buddhadhātu.[note 3] Tathāgatagarbha means "the womb" or "embryo" (garbha) of the "thus-gone" (tathāgata),[note 4] or "containing a tathāgata", while buddhadhātu literally means "Buddha-realm" or "Buddha-substrate".[note 5]
Buddha-nature has a wide range of (sometimes conflicting) meanings in Indian and later East Asian and Tibetan Buddhist literature. Broadly speaking, the terms refer to the potential for all sentient beings to be a Buddha,[4][5][6][7][8] since the luminous mind,[9][10][11] "the natural and true state of the mind,"[12] the pure (visuddhi) mind undefiled by kleshas,[9] is inherently present in every sentient being, and is eternal and unchanging.[13][14][15] It will shine forth when it is cleansed of the defilements, c.q. when the nature of mind is recognised for what it is.
The Mahāyāna Mahāparinirvāṇa Sūtra (written 2nd century CE), which was very influential in the Chinese reception of the Buddhist teachings,[16] linked the concept of tathāgatagarbha with the buddhadhātu.[17] The term buddhadhātu originally referred to relics. In the Mahāparinirvāṇa Sūtra, it came to be used in place of the concept of tathāgatagārbha, reshaping the worship of the physical relics of the Buddha into worship of the inner Buddha as a principle of salvation.[18]
The primordial or undefiled mind, the tathagatagarbha, is also equated with sunyata;[10] with the alaya-vijñana ("store-consciousness", a yogacara concept);[10] and with the interpenetration of all dharmas. The Chinese Yogacara school came to regard buddha-nature as an eternal ground[19] and the ultimate source and support of all phenomenal reality.[20] The Chinese Madhyamaka based its understanding of emptiness on the Indian sources and not on Daoist concepts which previous Chinese Buddhists had used,[19] and sought to remove all ontological connotations of the term as a metaphysical reality. It saw buddha nature as being synonymous with terms like "tathata," "dharmadhatu," "ekayana," "wisdom, '' "ultimate reality," "middle way" and also the wisdom that contemplates dependent origination.[21]
Etymologyedit
Tathāgatagarbhaedit
The term tathāgatagarbha may mean "embryonic tathāgata",[22][23] "womb of the tathāgata",[22] or "containing a tathagata".[24] Various meanings may all be brought into mind when the term tathagatagarbha is being used.[24]
Compoundedit
The Sanskrit term tathāgatagarbha is a compound of two terms, tathāgata and garbha:[22]
- tathāgata means "the one thus gone", referring to the Buddha. It is composed of "tathā" and "āgata", "thus come",[22] or "tathā" and "gata", "thus gone".[22][25] The term refers to a Buddha, who has "thus gone" from samsara into nirvana, and "thus come" from nirvana into samsara to work for the salvation of all sentient beings.[22]
- garbha, "womb",[22][26] "embryo",[22][26] "center",[26] "essence".[27][note 6]
Asian translationsedit
The Chinese translated the term tathāgatagarbha as rúláizàng (如来藏),[22] or "Tathāgata's (rúlái) storehouse" (zàng).[29][30] According to Brown, "storehouse" may indicate both "that which enfolds or contains something",[30] or "that which is itself enfolded, hidden or contained by another."[30] The Tibetan translation is de bzhin gshegs pa'i snying po, which cannot be translated as "womb" (mngal or lhums), but as "embryonic essence", "kernel" or "heart".[30] The term "heart" was also used by Mongolian translators.[30]
The Tibetan scholar Go Lotsawa outlined four meanings of the term Tathāgatagarbha as used by Indian Buddhist scholars generally: (1) As an emptiness that is a nonimplicative negation, (2) the luminous nature of the mind, (3) alaya-vijñana (store-consciousness), (4) all bodhisattvas and sentient beings.[10]
Western translationsedit
The term tathagatagarbha first appears in the Tathāgatagarbha sūtras,[31] which date to the 2nd and third centuries CE. It is translated and interpreted in various ways by western translators and scholars:
- According to Sally King, the term tathāgatagarbha may be understood in two ways:[22]
- "embryonic tathāgata", the incipient Buddha, the cause of the Tathāgata,
- "womb of the tathāgata", the fruit of Tathāgata.
- According to King, the Chinese rúláizàng was taken in its meaning as "womb" or "fruit".[22]
- Wayman & Hideko also point out that the Chinese regularly takes garbha as "womb",[28] but prefer to use the term "embryo".
- According to Brown, following Wayman & Hideko, "embryo" is the best fitting translation, since it preserves "the dynamic, self-transformative nature of the tathagatagarbha."[23]
- According to Zimmermann, garbha may also mean the interior or center of something,[32] and its essence or central part.[33] As a tatpuruṣa[note 7] it may refer to a person being a "womb" for or "container" of the tathagata.[34] As a bahuvrihi[note 8] it may refer to a person as having an embryonic tathagata inside.[34] In both cases, this embryonic tathagata still has to be developed.[34] Zimmermann concludes that tathagatagarbha is a bahuvrihi, meaning "containing a tathagata",[24][35][note 9] but notes the variety of meanings of garbha, such as "containing", "born from", "embryo", "(embracing/concealing) womb", "calyx", "child", "member of a clan", "core", which may all be brought into mind when the term tathagatagarbha is being used.[24]
- In addition to Zimmerman's statement that tathagatagarbha most natural means "containing a Tathagata," Paul Williams notes that garbha also means "womb/matrix" and "seed/embryo," and "the innermost part of something." The term tathagatagarbha can thus also imply "that sentient beings have a tathāgata within them in seed or embryo, that sentient beings are the wombs or matrices of the tathāgata, or that they have a tathāgata as their essence, core, or essential inner nature."[35] According to Williams, the term tathāgatagarbha "may also have been intended simply to answer the question how it is possible that all sentient beings can attain the state of a Buddha.[36]
Buddhadhātuedit
The term "buddha-nature" (traditional Chinese: 佛性; ; pinyin: fóxìng, Japanese: busshō[22]) is closely related in meaning to the term tathāgatagarbha, but is not an exact translation of this term.[22][note 10] It refers to what is essential in the human being.[37]
The corresponding Sanskrit term is buddhadhātu.[22] It has two meanings, namely the nature of the Buddha, equivalent to the term dharmakāya, and the cause of the Buddha.[22] The link between the cause and the result is the nature (dhātu) which is common to both, namely the dharmadhātu.[37]
Matsumoto Shirō also points out that "buddha-nature" translates the Sanskrit-term buddhadhātu, a "place to put something," a "foundation," a "locus."[38] According to Shirō, it does not mean "original nature" or "essence," nor does it mean the "possibility of the attainment of Buddhahood," "the original nature of the Buddha," or "the essence of the Buddha."[38]
In the Vajrayana, the term for buddha-nature is sugatagarbha.
Indian Sutra sourcesedit
Earliest sourcesedit
According to Wayman, the idea of the tathagatagarbha is grounded on sayings by the Buddha that there is something called the luminous mind[9] (prabhasvara citta[12]), "which is only adventitiously covered over by defilements (agantukaklesa)"[12] The luminous mind is mentioned in a passage from the Anguttara Nikaya:[39] "Luminous, monks, is the mind. And it is defiled by incoming defilements."[40][note 11] The Mahāsāṃghika school coupled this idea of the luminous mind with the idea of the mulavijnana, the substratum consciousness that serves as the basis consciousness.[9]
From the idea of the luminous mind emerged the idea that the awakened mind is the pure (visuddhi), undefiled mind. In the tathagatagarbha-sutras it is this pure consciousness that is regarded to be the seed from which Buddhahood grows:
Zdroj:https://en.wikipedia.org?pojem=Buddha-natureWhen this intrinsically pure consciousness came to be regarded as an element capable of growing into Buddhahood, there was the "embryo (garbha) of the Tathagata (=Buddha)" doctrine, whether or not this term is employed.[9]
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