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*'''ACKNOWLEDGEMENTS''' *'''ABBREVIATIONS … *'''ACKNOWLEDGEMENTS'''*'''ABBREVIATIONS'''*'''INTRODUCTION'''** '''General Introduction'''1*** The Concept of the Buddha-nature4*** The Individuality of the Buddha-nature5**** The Tathāgatagarbha6**** The Dharmakāya8*** The Universality of the Buddha-nature10*** Introduction to the Tathāgatagarbha literature15*** Introduction to the Laṅkāvatārasūtra16** '''Clarification of the Topic'''24*** Object of the present Study24*** The Extent of Existing Studies on the Topic26** '''Scope and Method of The Research on the Topic Concerned'''28*** Scope of the Research28*** Research Methodology29** '''Plan of the Study'''29–33*'''CHAPTER I: EVOLUTION OF THE BUDDHA-NATURE CONCEPT'''** '''I.1. Traces of the Buddha-nature in Early Buddhism'''34** I.1.1. The Buddha-nature and the Buddha’s Enlightenment35** I.1.2. The Buddha-nature and the Luminous Mind42** '''I.2. Buddha-nature in Mahāyāna Buddhism'''44** I.2.1. The Buddha-nature and Mādhyamaka45** I.2.2. The Buddha-nature and Yogācāra50–59* '''CHAPTER II: THE BUDDHA-NATURE IN THE TATHĀGATAGARBHA LITERATURE'''60** '''II.1. The Early Period'''62** II.1.1. The Tathāgatagarbhasūtra63** II.1.2. The Srīmālāsūtra66** II.1.3. The Mahāparinirvānasūtra70** II.1.4. The Ratnagotravibhāgaśāstra75** II.1.5. The Anuttarāśrayasūtra78** II.1.6. The Other Texts79** '''II.2. The Middle Period'''81** II.2.1. Mahāyānasūtrālaṃkāra81** II.2.2.The Buddha-nature Treatise82** II.2.3. Mahāyānasaṃparigrāhaśāstra86** '''II.3. The Later Period'''89** II.3.1. The Laṅkāvatārasūtra89** II.3.2. The Awakening of Mahāyāna Faith89** II.3.3. The Gaṇḍavyūhasūtra92-94* '''CHAPTER III: THE LAṄKĀVATĀRASŪTRA AND HINDU PHILOSOPHY'''95** '''III.1. Āryadeva and the Laṅkāvatārasūtra'''96** III.1.1. Āryadeva and His Works96** III.1.2. Āryadeva and the Laṅkāvatārasūtra99** '''III.2. Six Hindu Philosophical Systems'''109** III.2.1. Sāṃkhya110** III.2.2. Yoga112** III.2.3. Nyāya113** III.2.4. Vaiśeṣika115** III.2.5. Mīmāṃsā116** III.2.6. Vedānta117** III.2.6.1. Vedānta philosophers117** III.2.6.2. Date of Vedānta121** '''III.3. The Buddha-nature and Brahman'''128-133* '''CHAPTER IV: THE THOUGHT OF BUDDHA-NATURE IN THE LAṄKĀVATĀRASŪTRA'''134**'''IV.1. Tathāgatagarbha and Ālayavijñāna: the Essence of Beings'''** IV.1.1. System of Consciousnesses135** IV.1.2. The Ālayavijñāna140** IV.1.3. Ālayavijñāna and Tathāgatagarbha144** '''IV.2. TATHĀGATAGARBHA AND ĀTMAN'''149** '''IV.3. BUDDHATĀ: THE ESSENCE OF THE BUDDHA'''154** IV.3.1. Beyond the Twofold Hindrance and Ego157** IV.3.2. Overcoming the Twofold Death159** IV.3.3. Cleansing the Twofold Group of Passions160** '''IV.4. THE BUDDHA-NATURE AS DHARMAKĀYA'''162** IV.4.1. Origin and Development of the Dharmakāya162** IV.4.2. Dharmakāya in the Laṅkāvatārasūtra167–173* '''CHAPTER V: THE PRACTICE OF BUDDHA-NATURE IN THE LAṄKĀVATĀRASŪTRA'''174** '''V.1. Sudden Enlightenment, Gradual Cultivation and the Revulsion'''175** V.1.1. Gradual Cultivation and Habit-energy175** V.1.1.1. Gradual Cultivation175** V.1.1.2. Habit-energy178** V.1.2. Sudden Enlightenment and Revulsion180** V.1.2.1. Sudden Enlightenment180** V.1.2.2. The Revulsion185** '''V.2. Self-Power and Other-Power'''189** V.2.1. Self-Power189** V.2.2. Other-Power197–205* '''CHAPTER VI – FURTHER DEVELOPMENT OF THE THOUGHT OF BUDDHA-NATURE IN CHINA'''206** '''VI.1. The Daosheng’s Thought of Buddha-Nature'''209** VI.1.1. Daosheng and the Nirvāṇa School209** VI.1.2. The Daosheng’s Doctrine of Buddha-nature212** VI.1.3. The Daosheng’s Doctrine of Sudden Enlightenment213** VI.1.4. Daosheng: The Theoretical Forerunner of Chan215** '''VI.2. The Buddha-Nature And Chan Buddhism'''216** VI.2.1. The Thought of Buddha-nature in Chan216** VI.2.2. Chan and the Laṅkāvatārasūtra244** VI.2.3. The Buddha-nature in Gongan and Mozhao Chan228** '''VI.3. The Buddha-Nature Thought in the Tiantai School'''235** '''VI.4. The Buddha-Nature Thought in the Huayan School'''239–245* '''CONCLUSION'''246** '''Summation'''246** '''The Buddha-nature: Solution to Individual and Social Problems'''253** '''The Buddha-nature Today: A New Approach'''257–260* '''BIBLIOGRAPHY'''261–284* '''A GLOSSARY OF CHINESE CHARACTERS'''285–290 Sudden Enlightenment180 ** V.1.2.2. The Revulsion185 ** '''V.2. Self-Power and Other-Power'''189 ** V.2.1. Self-Power189 ** V.2.2. Other-Power197–205 * '''CHAPTER VI – FURTHER DEVELOPMENT OF THE THOUGHT OF BUDDHA-NATURE IN CHINA'''206 ** '''VI.1. The Daosheng’s Thought of Buddha-Nature'''209 ** VI.1.1. Daosheng and the Nirvāṇa School209 ** VI.1.2. The Daosheng’s Doctrine of Buddha-nature212 ** VI.1.3. The Daosheng’s Doctrine of Sudden Enlightenment213 ** VI.1.4. Daosheng: The Theoretical Forerunner of Chan215 ** '''VI.2. The Buddha-Nature And Chan Buddhism'''216 ** VI.2.1. The Thought of Buddha-nature in Chan216 ** VI.2.2. Chan and the Laṅkāvatārasūtra244 ** VI.2.3. The Buddha-nature in Gongan and Mozhao Chan228 ** '''VI.3. The Buddha-Nature Thought in the Tiantai School'''235 ** '''VI.4. The Buddha-Nature Thought in the Huayan School'''239–245 * '''CONCLUSION'''246 ** '''Summation'''246 ** '''The Buddha-nature: Solution to Individual and Social Problems'''253 ** '''The Buddha-nature Today: A New Approach'''257–260 * '''BIBLIOGRAPHY'''261–284 * '''A GLOSSARY OF CHINESE CHARACTERS'''285–290

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Thought of Buddha Nature as Depicted in the Laṅkāvatārasūtra +

Citation

Sy, Nguyen Dac. "Thought of Buddha Nature as Depicted in the Laṅkāvatārasūtra." PhD diss., University of Delhi, 2012. https://shodhganga.inflibnet.ac.in/handle/10603/28355. +

Description

'''Abstract''' Buddhis … '''Abstract''' Buddhism, 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 benefitcoming 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 Buddhistpractices. 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, theVedāntic 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 topicentitled “''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 whichthe 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 Structurally, therefore, excluding the introduction and conclusion, the thesis consists of six major chapters in accordance with the above six main themes respectively.

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Sy, Nguyen Dac. "Thought of Buddha Nature … Sy, Nguyen Dac. "Thought of Buddha Nature as Depicted in the Laṅkāvatārasūtra." PhD diss., University of Delhi, 2012. https://shodhganga.inflibnet.ac.in/handle/10603/28355.;Thought of Buddha Nature as Depicted in the Laṅkāvatārasūtra;Laṅkāvatārasūtra;tathāgatagarbha;dharmakāya;The doctrine of buddha-nature in Early Buddhism;The doctrine of buddha-nature in Indian Buddhism;The doctrine of buddha-nature in Chinese Buddhism;prabhāsvaracitta;Buddha-nature as Luminosity;Madhyamaka;Yogācāra;Tathāgatagarbhasūtra;Śrīmālādevīsūtra;Mahāparinirvāṇasūtra;Ratnagotravibhāga Mahāyānottaratantraśāstra;Fo xing lun;Dasheng qixin lun;ālayavijñāna;ātman;Daosheng;Zen - Chan;Tien Tai;Mahāyānasūtrālaṃkārakārikā;Nguyen Dac Sy; Thought of Buddha Nature as Depicted in the Laṅkāvatārasūtrae as Depicted in the Laṅkāvatārasūtra +

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https://shodhganga.inflibnet.ac.in/handle/10603/28355 +

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Thought of Buddha Nature as Depicted in the Lankavatarasutra-front.jpg +

Sy, N. +

2012 +

PhD diss. +

'''Abstract''' Buddhis … '''Abstract''' Buddhism, 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 benefitcoming 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 Buddhistpractices. 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, theVedāntic 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 topicentitled “''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 whichthe 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 Structurally, therefore, excluding the introduction and conclusion, the thesis consists of six major chapters in accordance with the above six main themes respectively.

Titles

Thought of Buddha Nature as Depicted in the Laṅkāvatārasūtra;Thought of Buddha Nature as Depicted in the Laṅkāvatārasūtra;Thought of Buddha Nature as Depicted in the Laṅkāvatārasūtra +

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