Hurley, S.
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Scott Hurley
Scott Hurley is an Assistant Professor in Religion at Luther College in Decorah, Iowa. His research interests include new religions of China and Japan, early-mid twentieth century Chinese Buddhism, animal rights, and welfare issues.
He currently teaches "Living Religions," "Religions of East Asia," and a course entitled "Enduring Questions." (Source Accessed July 22, 2020)
2 Library Items
Hurley, S.: A Study of Master Yinshun’s Hermeneutics: An Interpretation of the Tathāgatagarbha Doctrine
Abstract
This study is an examination of Master Yinshun's hermeneutics. It focuses especially on his interpretation of the Buddhist concept known as the tathagatagarbha, which refers to the idea that all sentient beings intrinsically possess the "womb of the Buddha." In some explanations of this teaching, the tathāgatagarbha is symbolic of the practitioner's potential for attaining enlightenment. In others, it functions as a synonym for the Ultimate and becomes the eternalistic substrate for all of existence. It is this latter view to which Yinshun takes exception, seeing it as antithetical to the doctrine of emptiness which espouses the notion that all things, including ideas, material objects, and living beings, lack a permanent and independent nature and thus cannot possess an unchanging, eternalistic form.
I focus particularly on Yinshun's text A Study of the Tathāgatagarbha, for it serves as a concise statement of his interpretation of the tathāgatagarbha and its relationship to emptiness. In this text, Yinshun continually asserts the doctrine of emptiness as the definitive expression of Buddhist truth and relegates the tathāgatagarbha to the category of expedient means. He does this by examining the development of the tathāgatagarbha emphasizing particularly its evolution within pre-Mahāyāna and Mahāyāna textual sources said to have had their genesis in India such as the Āgamas, the Perfection of Wisdom Sūtras and the Ratnagotravibhāga. For Yinshun, to regard the tathāgatagarbha as the ultimate truth rather than as an expedient means can only result in misguided practice and confusion about how to attain enlightenment.
I conclude by asking a number of general questions about Yinshun's thought and its relationship to the early to mid-twentieth century intellectual milieu in China. I also inquire about how Yinshun's ideas have contributed to the development of contemporary Chinese Buddhist movements flourishing in Taiwan today. (Source: Worldcat Library Materials Online)
This study is an examination of Master Yinshun's hermeneutics. It focuses especially on his interpretation of the Buddhist concept known as the tathagatagarbha, which refers to the idea that all sentient beings intrinsically possess the "womb of the Buddha." In some explanations of this teaching, the tathāgatagarbha is symbolic of the practitioner's potential for attaining enlightenment. In others, it functions as a synonym for the Ultimate and becomes the eternalistic substrate for all of existence. It is this latter view to which Yinshun takes exception, seeing it as antithetical to the doctrine of emptiness which espouses the notion that all things, including ideas, material objects, and living beings, lack a permanent and independent nature and thus cannot possess an unchanging, eternalistic form.
I focus particularly on Yinshun's text A Study of the Tathāgatagarbha, for it serves as a concise statement of his interpretation of the tathāgatagarbha and its relationship to emptiness. In this text, Yinshun continually asserts the doctrine of emptiness as the definitive expression of Buddhist truth and relegates the tathāgatagarbha to the category of expedient means. He does this by examining the development of the tathāgatagarbha emphasizing particularly its evolution within pre-Mahāyāna and Mahāyāna textual sources said to have had their genesis in India such as the Āgamas, the Perfection of Wisdom Sūtras and the Ratnagotravibhāga. For Yinshun, to regard the tathāgatagarbha as the ultimate truth rather than as an expedient means can only result in misguided practice and confusion about how to attain enlightenment.
I conclude by asking a number of general questions about Yinshun's thought and its relationship to the early to mid-twentieth century intellectual milieu in China. I also inquire about how Yinshun's ideas have contributed to the development of contemporary Chinese Buddhist movements flourishing in Taiwan today. (Source: Worldcat Library Materials Online)
Hurley, Scott. "A Study of Master Yinshun’s Hermeneutics: An Interpretation of the Tathāgatagarbha Doctrine." PhD diss., University of Arizona, 2001. https://repository.arizona.edu/bitstream/handle/10150/279857/azu_td_3031364_sip1_m.pdf;jsessionid=7F7C9754E7B4C951472D8BB20D5B4BBE?sequence=1.
Hurley, Scott. "A Study of Master Yinshun’s Hermeneutics: An Interpretation of the Tathāgatagarbha Doctrine." PhD diss., University of Arizona, 2001. https://repository.arizona.edu/bitstream/handle/10150/279857/azu_td_3031364_sip1_m.pdf;jsessionid=7F7C9754E7B4C951472D8BB20D5B4BBE?sequence=1.;A Study of Master Yinshun’s Hermeneutics: An Interpretation of the Tathāgatagarbha Doctrine;śūnyatā;tathāgatagarbha;Ratnagotravibhāga Mahāyānottaratantraśāstra;Yin Shun;Scott Hurley;A Study of Master Yinshun’s Hermeneutics: An Interpretation of the Tathāgatagarbha Doctrine
The Doctrinal Transformation of Twentieth-Century Chinese Buddhism: Master Yinshun's Interpretation of the Tathāgatagarbha Doctrine
In this paper, I examine Yinshun’s interpretation of the tathāgatagarbha (rulaizang) and its relationship to the following concepts: the Buddha’s epithet ‘the thus come one’ (Skt. tathāgata; Chn. rulai) and the theory of ‘the selfhood of the tathāgatagarbha’ (rulaizangwo). Yinshun regards these two ideas as playing substantial roles in the evolution of the tathāgatagarbha theory. His conception of their connection to the theory clarifies what I contend has been and continues to be Yinshun’s doctrinal agenda; namely, re-asserting the doctrine of emptiness (Skt. śūnyatā; Chn. kong) as the definitive expression of Buddhist truth and relegating the tathāgatagarbha teaching to the category of expedient means. I base the following discussion primarily on Yinshun’s text A Study of the Tathāgatagarbha (Rulaizang Zhi Yanjiu), for it serves as his most exhaustive statement about the tathāgatagarbha and related doctrines. Finally, the interpretation of the relationship between the tathāgatagarbha and the doctrine of emptiness has been and continues to be a contested issue in the Buddhist tradition. Therefore, before turning to Yinshun’s explanation of its connection to the aforementioned concepts, I first place his interpretation of the tathāgatagarbha within the context of this on-going dispute. (Hurley, "The Doctrinal Transformation of Twentieth-Century Chinese Buddhism," 30)
Hurley, Scott. "The Doctrinal Transformation of Twentieth-Century Chinese Buddhism: Master Yinshun's Interpretation of the Tathāgatagarbha Doctrine." Contemporary Buddhism 5, no. 1 (2004): 29–46.
Hurley, Scott. "The Doctrinal Transformation of Twentieth-Century Chinese Buddhism: Master Yinshun's Interpretation of the Tathāgatagarbha Doctrine." Contemporary Buddhism 5, no. 1 (2004): 29–46.;The Doctrinal Transformation of Twentieth-Century Chinese Buddhism: Master Yinshun's Interpretation of the Tathāgatagarbha Doctrine;The Doctrinal Transformation of Twentieth-Century Chinese Buddhism: Master Yinshun's Interpretation of the Tathāgatagarbha Doctrine;The doctrine of buddha-nature in Chinese Buddhism;tathāgatagarbha;Scott Hurley; 
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