Tathagatagarbha Sutra
Encyclopedia
The Tathāgatagarbha Sūtra is an influential and doctrinally striking Mahayana
Buddhist scripture which treats of the existence of the "Tathagatagarbha" (Buddha-Matrix, Buddha-Embryo, Buddha-Essence, lit. "the womb of the thus-come-one") within all sentient creatures. The Buddha reveals how inside each person's being there exists a great Buddhic "treasure that is eternal and unchanging". This is no less than the indwelling Buddha himself.
sect of Buddhism, and conclude that the Mahāsāṃghikas of the Āndhra
region (i.e. the Caitika
schools) were responsible for the inception of the Tathāgatagarbha doctrines.
The Tathāgatagarbha Sūtra is considered "the earliest expression of this [the tathāgatagarbha doctrine) and the term tathāgatagarbha itself seems to have been coined in this very sutra." The text is no longer extant in its language of origin, but is preserved in two Tibetan translations and one Chinese translation.
The Buddha of this scripture urges faith in its teachings on the part of its auditors and insists that the upholding of this sutra will turn the faithful follower into a "Dharma King", a Buddha like himself. The ultimacy of the tathagatagarbha doctrine (from the Mahayana standpoint) as articulated by the sutra is indicated by the exalted nature of the audience to whom it is imparted - an audience which includes Manjusri (embodiment of supreme Wisdom), Avalokitesvara (the manifestation of highest Compassion), and the future Buddha, Maitreya (personification of limitless
Loving-kindness).
The Tathagatagarbha Sutra constitutes one of a number of Tathagatagarbha or Buddha-nature
sutras (including the Mahaparinirvana Sutra, the Srimala Sutra
, the Angulimaliya Sutra
, and the Anunatva-Apurnatva-Nirdesa
scripture) which unequivocally declare the reality of an Awakened Essence within each being. The "tathagatagarbha"/Buddha nature does not, according to some scholars, represent a substantial self (atman); rather, it is a positive language expression of "sunyata" (emptiness) and represents the potentiality to realize Buddhahood through Buddhist practices; the intention of the teaching of 'tathagatagarbha'/Buddha nature is soteriological
rather than theoretical. This interpretation is contentious. Not all scholars share this view. Professor Michael Zimmermann, a specialist on the Tathagatagarbha Sutra, writes for instance: 'the existence of an eternal, imperishable self, that is, buddhahood, is definitely the basic point of the Tathagatagarbha Sutra.. Professor Zimmermann also declares that the compilers of the Tathagatagarbha Sutra 'did not hesitate to attribute an obviously substantialist notion to the buddha-nature of living beings' and notes the total lack of evident interest in this sutra for any ideas of 'Emptiness' (sunyata): 'Throughout the whole Tathagatagarbha Sutra the term sunyata does not even appear once, nor does the general drift of the TGS somehow imply the notion of sunyata as its hidden foundation. On the contrary, the sutra uses very positive and substantialist terms to describe the nature of living beings.' Also, writing on the diverse understandings of tathagatagarbha doctrine, Dr. Jamie Hubbard comments on how some scholars see a tendency towards monism in the Tathagatagarbha [a tendency which Japanese scholar Matsumoto castigates as non-Buddhist]. Dr. Hubbard comments:
'Matsumoto [calls] attention to the similarity between the extremely positive language and causal structure of enlightenment found in the tathagatagarbha literature and that of the substantial monism found in the atman/Brahman tradition. Matsumoto, of course, is not the only one to have noted this resemblance. Takasaki Jikido, for example, the preeminent scholar of the tathagatagarbha tradition, sees monism in the doctrine of the tathagatagarbha and the Mahayana in general … Obermiller wedded this notion of a monistic Absolute to the tathagatagarbha literature in his translation and comments to the Ratnagotra, which he aptly subtitled “A Manual of Buddhist Monism” … Lamotte and Frauwallner have seen the tathagatagarbha doctrine as diametrically opposed to the Madhyamika and representing something akin to the monism of the atman/Brahman strain …’
Buddhahood is thus taught to be the timeless, virtue-filled Real (although as yet unrecognised as such by the deluded being), present inside the mind of every sentient being from the beginningless beginning. Its disclosure to direct perception, however, depends on inner spiritual purification and purgation of the superficial obscurations which conceal it from view.
Mahayana
Mahāyāna is one of the two main existing branches of Buddhism and a term for classification of Buddhist philosophies and practice...
Buddhist scripture which treats of the existence of the "Tathagatagarbha" (Buddha-Matrix, Buddha-Embryo, Buddha-Essence, lit. "the womb of the thus-come-one") within all sentient creatures. The Buddha reveals how inside each person's being there exists a great Buddhic "treasure that is eternal and unchanging". This is no less than the indwelling Buddha himself.
History
Sree Padma and Anthony Barber associate the development of the Tathagātagarbha Sūtra with the MahāsāṃghikaMahasamghika
The ' , literally the "Great Saṃgha", was one of the early Buddhist schools in ancient India.The origins of the sect of Buddhism are still extremely uncertain, and the subject of debate among scholars. One reason for the interest in the origins of the school is that their Vinaya recension appears...
sect of Buddhism, and conclude that the Mahāsāṃghikas of the Āndhra
Coastal Andhra
Coastal Andhra or Kosta, is a region of India's Andhra Pradesh State. This region was part of Madras State before 1953 and Andhra State from 1953 to 1956. According to the 2011 census, it has an area of and a population of 3,41,93,868...
region (i.e. the Caitika
Caitika
The Caitika was an early Buddhist school, and was a sub-sect of the Mahāsāṃghika school. They were also known as the Caityaka sect. The Caitikas proliferated throughout the mountains of southern India, from which it derives its name....
schools) were responsible for the inception of the Tathāgatagarbha doctrines.
The Tathāgatagarbha Sūtra is considered "the earliest expression of this [the tathāgatagarbha doctrine) and the term tathāgatagarbha itself seems to have been coined in this very sutra." The text is no longer extant in its language of origin, but is preserved in two Tibetan translations and one Chinese translation.
Doctrinal content
Only a Buddha can see the "inner Buddha" - ordinary, "unawakened" persons lack the necessary vision, as the "Tathagatagarbha" is covered and obscured by innumerable mental/moral contaminants (notably desire, anger and ignorance). The Buddha comments:The Buddha of this scripture urges faith in its teachings on the part of its auditors and insists that the upholding of this sutra will turn the faithful follower into a "Dharma King", a Buddha like himself. The ultimacy of the tathagatagarbha doctrine (from the Mahayana standpoint) as articulated by the sutra is indicated by the exalted nature of the audience to whom it is imparted - an audience which includes Manjusri (embodiment of supreme Wisdom), Avalokitesvara (the manifestation of highest Compassion), and the future Buddha, Maitreya (personification of limitless
Loving-kindness).
The Tathagatagarbha Sutra constitutes one of a number of Tathagatagarbha or Buddha-nature
Buddha-nature
Buddha-nature, Buddha-dhatu or Buddha Principle , is taught differently in various Mahayana Buddhism traditions. Broadly speaking Buddha-nature is concerned with ascertaining what allows sentient beings to become Buddhas...
sutras (including the Mahaparinirvana Sutra, the Srimala Sutra
Srimala Sutra
The Śrīmālādevī Siṃhanāda Sūtra is one of the main early Mahāyāna Buddhist texts that teaches the doctrines of Tathāgatagarbha and the One Vehicle , through the words of the Indian queen Śrīmālā...
, the Angulimaliya Sutra
Angulimaliya Sutra
The Angulimaliya Sutra is a Buddhist scripture belonging to the Tathāgatagarbha class of sūtra, which teach that the Buddha is eternal, that the non-Self and emptiness teachings only apply to the worldly sphere , and that the tathagatagarbha is real and immanent within all beings and all phenomena...
, and the Anunatva-Apurnatva-Nirdesa
Anunatva-Apurnatva-Nirdesa
The Anunatva-Apurnatva-Nirdesa is a Buddhist sutra belonging to the tathagatagarbha class of sutras...
scripture) which unequivocally declare the reality of an Awakened Essence within each being. The "tathagatagarbha"/Buddha nature does not, according to some scholars, represent a substantial self (atman); rather, it is a positive language expression of "sunyata" (emptiness) and represents the potentiality to realize Buddhahood through Buddhist practices; the intention of the teaching of 'tathagatagarbha'/Buddha nature is soteriological
Soteriology
The branch of Christian theology that deals with salvation and redemption is called Soteriology. It is derived from the Greek sōtērion + English -logy....
rather than theoretical. This interpretation is contentious. Not all scholars share this view. Professor Michael Zimmermann, a specialist on the Tathagatagarbha Sutra, writes for instance: 'the existence of an eternal, imperishable self, that is, buddhahood, is definitely the basic point of the Tathagatagarbha Sutra.. Professor Zimmermann also declares that the compilers of the Tathagatagarbha Sutra 'did not hesitate to attribute an obviously substantialist notion to the buddha-nature of living beings' and notes the total lack of evident interest in this sutra for any ideas of 'Emptiness' (sunyata): 'Throughout the whole Tathagatagarbha Sutra the term sunyata does not even appear once, nor does the general drift of the TGS somehow imply the notion of sunyata as its hidden foundation. On the contrary, the sutra uses very positive and substantialist terms to describe the nature of living beings.' Also, writing on the diverse understandings of tathagatagarbha doctrine, Dr. Jamie Hubbard comments on how some scholars see a tendency towards monism in the Tathagatagarbha [a tendency which Japanese scholar Matsumoto castigates as non-Buddhist]. Dr. Hubbard comments:
'Matsumoto [calls] attention to the similarity between the extremely positive language and causal structure of enlightenment found in the tathagatagarbha literature and that of the substantial monism found in the atman/Brahman tradition. Matsumoto, of course, is not the only one to have noted this resemblance. Takasaki Jikido, for example, the preeminent scholar of the tathagatagarbha tradition, sees monism in the doctrine of the tathagatagarbha and the Mahayana in general … Obermiller wedded this notion of a monistic Absolute to the tathagatagarbha literature in his translation and comments to the Ratnagotra, which he aptly subtitled “A Manual of Buddhist Monism” … Lamotte and Frauwallner have seen the tathagatagarbha doctrine as diametrically opposed to the Madhyamika and representing something akin to the monism of the atman/Brahman strain …’
Buddhahood is thus taught to be the timeless, virtue-filled Real (although as yet unrecognised as such by the deluded being), present inside the mind of every sentient being from the beginningless beginning. Its disclosure to direct perception, however, depends on inner spiritual purification and purgation of the superficial obscurations which conceal it from view.
See also
- Angulimaliya SutraAngulimaliya SutraThe Angulimaliya Sutra is a Buddhist scripture belonging to the Tathāgatagarbha class of sūtra, which teach that the Buddha is eternal, that the non-Self and emptiness teachings only apply to the worldly sphere , and that the tathagatagarbha is real and immanent within all beings and all phenomena...
- Anunatva-Apurnatva-NirdesaAnunatva-Apurnatva-NirdesaThe Anunatva-Apurnatva-Nirdesa is a Buddhist sutra belonging to the tathagatagarbha class of sutras...
- Atman (Buddhism)Atman (Buddhism)The word Ātman or Atta refers to a self. Occasionally the terms "soul" or "ego" are also used. The words ātman and atta derive from the Indo-European root *ēt-men and are cognate with the Old English æthm and German Atem....
- Buddha-natureBuddha-natureBuddha-nature, Buddha-dhatu or Buddha Principle , is taught differently in various Mahayana Buddhism traditions. Broadly speaking Buddha-nature is concerned with ascertaining what allows sentient beings to become Buddhas...
- Dhammakaya MovementDhammakaya Movement-Origins:It was founded by the Thai meditation master Phramongkolthepmuni - a celebrated meditation master and the late abbot of Wat Paknam Bhasicharoen, Thonburi...
- Dolpopa
- God in BuddhismGod in BuddhismThe refutation of the notion of a supreme God or a prime mover is seen by many as a key distinction between Buddhism and other religions. In Buddhism the sole aim of spiritual practice is the complete alleviation of stress in samsara, called nirvana...
- Kunjed Gyalpo TantraKunjed Gyalpo TantraThe Kulayarāja Tantra is a Buddhist Tantra extant in Tibetan which centers upon the direct teachings of the primordial, ultimate Buddha , Samantabhadra...
- Luminous mindLuminous mindLuminous mind is a term attributed to the Buddha in the Nikayas...
- Mahaparinirvana Sutra
- Srimala SutraSrimala SutraThe Śrīmālādevī Siṃhanāda Sūtra is one of the main early Mahāyāna Buddhist texts that teaches the doctrines of Tathāgatagarbha and the One Vehicle , through the words of the Indian queen Śrīmālā...
- Tathagatagarbha doctrineTathagatagarbha doctrineIn Mahāyāna, The "Tathāgatagarbha Sutras" are a collection of Mahayana sutras which present a unique model of Buddha-nature, i.e. the original vision of the Buddha-nature as an ungenerated, unconditioned and immortal Buddhic element within all beings. Even though this collection was generally...
Further reading
- Buddhism in Practice (Princeton University Press, Princeton 1995), ed. by Donald S. Lopez, Jr.
- Zimmermann, Michael, A Buddha Within: The Tathāgatagarbhasūtra, Biblotheca Philologica et Philosophica Buddhica VI, The International Research Institute for Advanced Buddhology, Soka University (2002) [PDF can also be downloaded from the Institute's website]