ātman
ātman
Basic Meaning
Though it can simply be used as the expression "I" or "me", in Indian thought the notion of self refers to a permanent, unchanging entity, such as that which passes from life to life in the case of people, or the innate essence (svabhāva) of phenomena.
Has the Sense of
The notion of ātman is often equated with the Western notions of an eternal soul.
With reference to two of these 'ātmavādin’ tathāgatagarbha works, I present evidence that authors of this tradition used the idea of a Buddhist doctrine of the self to undermine non-Buddhist accounts of liberation: not only describing them as deficient, but as having been created (nirmita) by the Buddha himself. Such claims expand the boundaries of the Buddha’s sphere of influence, after the description of his activities found in the Saddharmapuṇḍarīkasūtra: a clear influence upon these tathāgatagarbha sources. Other Mahāyānist literature of an ‘ekayānist’ orientation used this strategy also: i.e. that any teaching regarding liberation from saṃsāra finds its origin in the activities of Buddhas and bodhisattvas, but has its definitive expression in the Buddhist dharma. The tathāgatagarbha presented as a Buddhist doctrine of the self can hence be understood as a complement to a certain understanding of the Mahāyāna, here the archetype of all paths that claim to deliver an end to saṃsāra, and to an account of the Buddha as the architect of all ostensibly non-Buddhist accounts of liberation.
This dissertation begins with definitions of the term "tathāgatagarbha" and some of its synonyms which are followed by a brief review of the historical development of the Tathāgatagarbha theory from India to China. With these as the background knowledge, it is easier to point out the fallacies of the two Japanese scholars' criticism on this theory. A key issue in their criticism is that they viewed the Tathāgatagarbha theory as the ātman of the Upaniṣads in disguise. It is therefore necessary to discuss not only the distinction between the ātman mentioned in the Tathāgatagarbha theory and that in the Upaniṣads but also the controversy over the issue of ātman versus anātman among the Buddhist scholars.
In the discussion to clarify the issue of ātman in the Tathāgatagarbha theory, it is demonstrated that the ātman in the Tathāgatagarbha theory is not only uncontradictory to the doctrine of anātman in Buddhism but very important to the Bodhisattva practices in the Mahāyāna Buddhism. It functions as a unity for the Bodhisattvas to voluntarily return to the world of saṃsāra again and again. Furthermore, the purport of the entire theory, that all sentient beings are endowed with the essence of the Buddha, supports various Bodhisattva practices such as the aspiration to save all beings in the world, the six perfections, etc. In a word, the Tathāgatagarbha theory is an excellent representative of the soteriology of the Mahāyāna Buddhism. Included in the end of this dissertation is an annotated translation of the Tathāgatagarbha-sūtra. (Source Accessed May 26, 2020)
Kokyo Henkel has been practicing Zen since 1990 in residence at Tassajara Zen Mountain Center (most recently as Head of Practice), Green Gulch Farm Zen Center, No Abode Hermitage in Mill Valley, and Bukkokuji Monastery in Japan. He was ordained as a priest in 1994 by Tenshin Anderson Roshi and received Dharma Transmission from him in 2010. Kokyo is interested in exploring how the original teachings of Buddha-Dharma from ancient India, China, and Japan can still be very much alive and useful in present-day America to bring peace and openness to the minds of this troubled world.
Kokyo has also been practicing with the Tibetan Dzogchen ("Great Completeness") Teacher Tsoknyi Rinpoche since 2003, in California, Colorado, and Kathmandu.Here, we give the tex of the Tattvasańgraha along with the Tattvasańgrahapañjikā in full. Unlike in the previous fragment, our commentary is brief, and due to its fragmentary nature, it is hard to understand. Having the Tattvasańgrahapañjikā next to our text greatly helps in reconstructing and understanding our text. (Harimoto and Kano, introduction, 5)
Notes:
Everyone who has had at least some glimpses at Buddhism knows that it contains various philosophical theories as well as various spiritual practices. The term ' philosophical theory ' should be understood here in a general sense comprising any attempt to make rational statements about the true nature or the fundamental principles of the totality or some part of the existent, or about those aspects of it of which everyday experience is not aware. In this sense, philosophical theories in Buddhism are, e.g., the doctrine that there is no substantial Self, no ātman; or the doctrine that the whole universe consists of momentary factors, of factors each of which lasts only for the time of an extremely short moment. ' Spiritual practice ', in the case of Buddhism, consists essentially of moral or ethical exercises, and of practices of meditation, deep concentration, or trance. As an example, we may adduce the so-called four 'infinitudes', or 'unlimited ones' (apramāṇa), i.e. the meditative practice of the attitudes of friendliness, compassion, sympathetic joy, and impartiality or equanimity with regard to all living beings. Another example is the 'contemplation of the impure' (aśubhabhāvanā). Here the Yogin, in order to subdue excessive covetousness, contemplates dead bodies in their different stages of decomposition. In this exercise, it is not necessary that the Yogin actually stays at a cemetery for the whole time. He may well continue the exercise at any other place, making use of a special meditative practice in which he is able to visualize those dead bodies he saw previously.
In this article I want to contribute to the solution of the problem of the historical relation of these two elements — philosophical theory and spiritual practice — in Buddhism. Did Buddhism usually start from philosophical theories and afterwards develop corresponding spiritual practices? Or is it more typical for Buddhism that first there are spiritual practices and that philosophical theories are only the result of a subsequent reflection which leads to a theoretical consolidation and generalization of those spiritual practices? (Schmithausen, "On the Problem of the Relation of Spiritual Practice and Philosophical Theory in Buddhism," 235)
Pérez-Remón's book is analytical in nature, and its immediate aim is to provide an interpretative study of the anattā doctrine as it appears in the earlier parts of the Pali canon, namely the Nikaya literature. He describes the religious views elaborated in these contexts as a soteriology, that is to say a system of moral training which considers salvation to be its prime goal. Buddhist writings on the self, he argues, are not as clear and unambiguous as is often supposed. He does not, in particular, believe that one could regard them in a purely negative light, after the manner of certain Theravada exponents. The use and the import of "self" (attā) and "non-self" (anattā) are of course central to this study. In order to facilitate his inquiry into these key terms, he introduces some important distinctions which appear for the most part to be philosophical in nature. First, there is the distinction between the self in its existential and metaphysical signification; and second, between two senses of the term non-self, one qualified and the other absolute. Previous interpretations of the anattā doctrine have not revolved around distinctions of this kind. Perez-Remon, however, is of the view that it is necessary to focus on them in order to gain a true insight into early Buddhist thinking on the nature and existence of the self.
For the complete review, click hereHumans have long grappled with the question of the nature of our Self, defined here as the ultimate reality inherent to our individual being. Religious traditions can be a great place to look when attempting to understand this aspect of our humanity. Broadly speaking, when contemplating ideas of Self in Buddhism and Hinduism, the relationship between the Buddhist notion of Buddha-nature (tathāgatagarbha) and the Hindu notion of Self (ātman), is an intriguing one: How can we understand them to be similar or different? How do the Buddhist concepts of emptiness (śūnyatā) and mind-only (cittamātra) relate to the concepts of tathāgatagarbha and ātman? Is emptiness contrary to these ideas? Are tathāgatagarbha and the Hindu teaching that ātman is equal to brahman (ultimate reality), both expressions of a non-dualistic state of mind? Although it is commonly taught that Hinduism and Buddhism differ in their understanding of Self, one thing that becomes apparent is that these are not simple questions, perhaps mainly because their answers are contextual. There are many answers that come from many different types of Hindus and Buddhists in various places. For this paper, I will be looking at commentary on the Buddhist text the Mahāyāna Mahāparinirvāṇa sūtra and its use of the concept of a permanent Self and how this relates to emptiness (śūnyatā) and skillful means (upāya). This paper seeks to support my claim that, through skillful means, ātman and anātman (no-Self) are both saying something quite similar—despite the apparent paradoxical nature of this statement—and will look at Buddha-nature in the Mahāparinirvāṇa sūtra as a way to understand and help articulate this thought. (Laughlin, "Tathāgatagarbha and Ātman," 57)
The Buddhist Self is a methodical examination of Indian teaching about the tathāgatagarbha (otherwise the presence of one's “Buddha-nature”) and the extent to which different Buddhist texts and authors articulated this in terms of the self. C. V. Jones attends to each of the Indian Buddhist works responsible for explaining what is meant by the expression tathāgatagarbha, and how far this should be understood or promoted using the language of selfhood. With close attention to these sources, Jones argues that the trajectory of Buddha-nature thought in India is also the history and legacy of a Buddhist account of what deserves to be called the self: an innovative attempt to equip Mahāyāna Buddhism with an affirmative response to wider Indian interest in the discovery of something precious or even divine in one's own constitution. This argument is supplemented by critical consideration of other themes that run through this distinctive body of Mahāyānist literature: the relationship between Buddhist and non-Buddhist teachings about the self, the overlap between the tathāgatagarbha and the nature of the mind, and the originally radical position that the only means of becoming liberated from rebirth is to achieve the same exalted status as the Buddha. (Source: University of Hawai'i Press)
4.1.1 The Nirvāṇa Sūtras. Like many other ancient cultures, the Chinese, too, have a concept of a soul or abiding entity that survives the person‘s death. The Chinese word for such an abiding entity is línghún 靈魂. One of ancient China‘s largest and wealthiest temple, built in 328 (Eastern Jin dynasty) by the Indian monk, Huìlǐ 慧理,[1] is called Língyǐn Sì 靈隐寺, the "Temple of the Soul‘s Retreat," belonging to the Chán school, located north-west of Hangzhou, Zhejiang province. In its heyday, during the kingdom of Wúyuè guó 吳越國 (907-978) [5.1.2.1], the temple boasted of 9 multi-storey buildings, 18 pavilions, 72 halls, more than 1300 dormitory rooms, inhabited by more than 3000 monks. Many of the rich Buddhist carvings in the Fēilái fēng 飛來峰 grottos and surrounding mountains also date from this era.
The Chinese word for anattā (P) or anātman (Skt) (non-self) is wúwǒ 無我, literally meaning "not-I." There is no Chinese word for not-linghun. As such, although a Chinese Buddhist would intellectually or verbally accept the notion that there is no I (that is, an agent in an action), he would probably unconsciously hold on to the idea of some sort of independent abiding entity or eternal identity, that is, the linghun, which is in effect the equivalent of the brahmanical ātman. The situation becomes more complicated with Mahāyāna discourses, such as the Nirvāṇa Sūtra, that speak of a transcendent Buddhanature as the true self.[2]
Notes
1. Not to be confused with Huìlì 慧立/惠立 (615 -?), a Táng monk, who respected the works of Xuánzàng Sānzàng 玄奘三藏, and wrote a biography on him entitled Dàcíēnsì sānzàng fǎshī zhuàn 大慈恩寺三藏法師傳. When Huìlǐ 慧理 came to Hángzhōu in 326, he was drawn to the mountainous ambience as a place of "the soul‘s retreat," and founded Língyŭn monastery there. In the Liáng 梁 dynasty, Wǔdì (武帝, emperor 502-550) who generally had a positive attitude toward Buddhism endowed Língyǐn Temple with rich land properties. Emperor Jiǎnwén (簡文, r 550-552) wrote a report on this donation, one which is titled Cì língyǐnsì tián jì (賜靈隱寺田記 Report Concerning the Donation of Land to Língyǐn Temple). See http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?97.xml+id(‗b9748-96b1-5bfa‘).
2. See Dictionary of Buddhism, sv ātmanBuddhism, as a religion arose in ancient India and developed in various parts of the world, aims at the unique goal that is providing welfare and happiness for human beings. The real happiness brought to mankind by Buddhism is not a satisfaction of self-requirement, but a spiritual benefit
coming from enlightenment of the absolute truth, emancipation of the ego of things and persons, and free from the hindrances of passion and ignorance. Buddhism that is mainly based on teachings of the Buddha delivered at different places on different occasions continues to develop and adapt to the new challenges in the form of thought, different cultures, religions, customs and tradition of the people wherever it went. However, all the Buddha’s teachings originate in the enlightenment of the Buddha.
All traditions of Buddhism accept that the Buddha attained enlightenment through stages of meditation that led to the Buddhahood endowed with transcendent wisdom and compassion. According to some Mahāyāna scriptures, the Buddhahood is nothing other than the Buddhanature which is the inherent essence within all beings. The doctrine of the Buddha-nature presented in several Mahāyāna scriptures of the so-called Tathāgatagarbha literature was formed in about the third century CE. There is no evidence that the doctrine of Buddha-nature formed a school in India like the Śūnyatā (Emptiness) of the Mādhyamika or the Vijñaptimātratā (Consciousness-only) of the Yogācāra School, but the Buddha-nature plays an important role in the religious life of Mahāyāna Buddhism in the East and Southeast Asian countries because it provides a faith of the permanence and immortality due to a declaration that all sentient beings possess the innate Buddha-nature and have a potentiality of becoming the Buddhas.
Although most of the followers of Mahāyāna Buddhism believe the doctrine of the Buddha-nature and constantly try their best endeavor to attain the goal of Buddhahood, there were a lot of opinions that criticize the doctrine of the Buddha-nature by asserting that it is not Buddhist because this idea of the Buddha-nature seems to be akin to the permanent Self
(ātman/brahman) presented in the Vedānta of Brahmanism. Conversely, according to some other scholars, the Buddha nature or Tathāgatagarbha referred in some Mahāyāna Sūtras does not represent a substantial self or ego; it is rather a positive language to express the thought of śūnyatā and to represent the potentiality of realizing the Buddhahood through Buddhist
practices. Modern scholars today fall into an unending discussion about the similarity or difference between the Buddha-nature and Brahman but no one compares the date of these doctrines. Therefore, the purpose of this thesis is an attempt to clarify the Buddhist orthodoxy of the doctrine of the Buddha-nature through chronological comparison of the date of Buddha-nature with that of Brahman. Based on the Laṅkāvatārasūtra and other scriptures, the work attempt to elucidate that the Buddhist thought of the Buddha-nature had existed prior the Vedāntic thought of Brahman. Indeed, the thesis shows that while the doctrine of the Buddha-nature had come into existence in the third century CE in the Tathāgatagarbha literature, the
Vedāntic doctrine of Brahman appeared for the first time in the sixth century CE. Consequently, although the Buddha-nature is closely akin to Brahman/ātman of the Vedānta, the doctrine of the Buddha-nature is originally a thought of Buddhism. For this reason, the writer chose the topic
entitled “Thought of Buddha-nature as Depicted in the LaṅkāvatāraSūtra” for the Ph.D. thesis.
Study on the Buddha-nature is a task which cannot be carried out without the important texts, teachings, practices and historical movements of Buddhism. This study is mainly based upon the Laṅkāvatārasūtra, a Buddhist text of the later period of the Tathāgatagarbha literature, in which
the thought of the Buddha-nature is depicted in relationship with most of the Mahāyāna concepts such as the Buddhatā, Tathāgatagarbha, Ālayavijñāna, Dharmakāya, Mind-only, etc. Especially, the Laṅkāvatārasūtra emphasizes the practice of self-realization and sudden enlightenment of the Buddha-nature. It is also said that the Sūtra was handed down by Bodhidharma to his heir disciple Hui-ke 慧可 as the proof of enlightenment in Chan (Zen) Buddhism.
This thesis is an attempt to investigate and criticize the philosophical and religious thought of the Buddha-nature as depicted in the Laṅkāvatārasūtra. In so doing, we have taken into consideration the following principle themes:
1. Evolution of the Buddha-nature Concept
2. The Buddha-nature in the Tathāgatagarbha Literature
3. The Laṅkāvatārasūtra and Hindu Philosophy
4. The Thought of Buddha-nature in the Laṅkāvatārasūtra
5. The Practice of Buddha-Nature in the Laṅkāvatārasūtra
6. Further Development of the Concept of Buddha-nature in
China
| Term Variations | |
|---|---|
| Key Term | ātman |
| Topic Variation | ātman |
| Tibetan | བདག་ ( dak) |
| Wylie Tibetan Transliteration | bdag ( dak) |
| Devanagari Sanskrit | आत्मन् |
| Chinese | 我, 灵魂 |
| Chinese Pinyin | wǒ, línghún |
| Japanese Transliteration | ga |
| Korean Transliteration | a |
| Buddha-nature Site Standard English | self |
| Karl Brunnhölzl's English Term | identity |
| Jeffrey Hopkin's English Term | self |
| Gyurme Dorje's English Term | "self" |
| Term Information | |
| Source Language | Sanskrit |
| Basic Meaning | Though it can simply be used as the expression "I" or "me", in Indian thought the notion of self refers to a permanent, unchanging entity, such as that which passes from life to life in the case of people, or the innate essence (svabhāva) of phenomena. |
| Has the Sense of | The notion of ātman is often equated with the Western notions of an eternal soul. |
| Related Terms | anātman, svabhāva |
| Term Type | Noun |
| Definitions | |
| Princeton Dictionary of Buddhism | See page 78: In Sanskrit, “self’ or “I,” with a similar range of meanings as the terms possess in English, but used especially to refer to a perduring substratum of being that is the agent of actions, the possessor of mind and body (nāmarūpa), and that passes from lifetime to lifetime. |
| Rangjung Yeshe Dictionary | essence, self-entity, identity. |
