Affirmation in Negation: A Study of the Tathāgatagarbha Theory in the Light of the Bodhisattva Practices

Latest revision as of 12:50, 23 March 2022

Dissertation

The Tathāgatagarbha theory, also known as the Buddha-nature theory, is one of the most influential Mahāyāna doctrines in the East Asian Buddhism. In 1989, it was severely criticized by some Japanese scholars, namely, Shiro Matsumoto and Noriaki Hakamaya, for being contradictory to the Buddha's teaching of non-self (anātman) and accused of being a non-Buddhist theory in disguise. The purpose of this study is to refute such an accusation and to demonstrate the relationship between this theory and the Bodhisattva practices which are the very core of the Mahāyāna Buddhism.
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)

Citation	Chen, Shu-hui Jennifer. "Affirmation in Negation: A Study of the Tathāgatagarbha Theory in the Light of the Bodhisattva Practices." PhD diss., University of Wisconsin-Madison, 1998.

Introduction1
Chapter One: The Term Tathāgatagarbha and Some of Its Synonyms8
- 1. Tathāgatagarbha8
  - A. Tathāgata8
  - B. Garbha16
  - C. Tathāgatagarbha17
- 2. Tathāgatagotra20
  - A. Gotra20
  - B. Tathāgatagotra37
- 3. Dharmadhātu and Buddhadhātu40
  - A. Dhātu40
  - B. Dharmadhātu45
  - C. Buddhadhātu50
- 4.Dharmakāya55
- 5. Prakṛtipariśuddhacitta65
Chapter Two: The Development of the Tathāgatagarbha Theory in India (1)
—The Earlier Period74
- 1. Sūtras:77
  - A. Tathāgatagarbha-sūtra77
  - B. Anūnatvāpūrṇatva-nirdeśa80
  - C. Śrīmālādevīsiṃhanāda-sūtra85
  - D. Mahāparinirvāṇa-sūtra95
  - E. Anuttarāśraya-sūtra103
  - F. Some Minor Sūtras104
- 2. Śāstras:115
  - A. Ratnagotravibhāga-śāstra115
  - B. Mahāyānadharmadhātvaviśeṣa-śāstra126
- 3. A Chart of the Chronological Order of these Works130
Chapter Three: The Development of the Tathāgatagarbha Theory in India (2)
—The Later Period131
- 1. Sūtras:143
  - A. Suvarṇaprabhāsa-sūtra143
  - B. Laṅkāvatāra-sūtra149
  - C. Ghanavyūha-sūtra156
- 2. Śāstras:160
  - A. The Buddha Nature Treatise160
  - B. Mahāyānaśraddhotpāda-śāstra167
Chapter Four: The Development of the Tathāgatagarbha Theory in China173
- 1. The Place of the Tathāgatagarbha theory in Different Kinds of P'an-chiao Systems174
- 2. The Influence of the MPN in Chinese Buddhism181
  - A. The Issue of the Icchantikas181
  - B. Different Kinds of Buddha Nature184
  - C. The Direct Cause of Buddha Nature195
- 3. The Buddha Nature in Some Chinese Buddhist Schools213
  - A. The Nieh-p'an School213
  - B. The T'ien-t'ai School219
  - C. The Hua-yen School225
  - D. The Ch'an School230
Chapter Five: Refutation of Matsumoto's and Hakamaya's Criticism on the Tathāgatagarbha Theory241
- 1. Fallacies Shared by Matsumoto and Hakamaya242
  - A. The Issue of Time versus Space243
  - B. The Issue of Unity versus Diversity247
  - C. The Issue of Permanence versus Impermanence250
- 2. Extreme Views of Matsumoto's Criticism252
  - A. On the Concepts of Vimukti and Nirvāṇa252
  - B. On the Concept of Dharmakāya256
- 3. Misconceptions of Hakamaya's Criticism261
  - A. On the Authoritarianism and the Lack of Real Altruism in the
    Theory of Fundamental Enlightenment263
  - B. On the Anti-religious Faith in the Theory of Fundamental
    Enlightenment270
Chapter Six: A Comparison between the "Ātman" in the Tathāgatagarbha
theory and That in the Upaniṣads277
- 1. The "Ātman" in the Upaniṣads277
  - A. Ātman280
  - B. Brahman288
  - C. The Identification of Ātman and Brahman296
- 2. Comparison of the Concept of Ātman in the Tathāgatagarbha Theory
  with That in the Upaniṣads303
  - A. Downward versus Upward303
  - B. Unitary Brahman versus Myriads of Buddhas307
  - C. Knowledge Leading to the Oneness with the Ātman/Brahman
    versus the Great Compassion for the Salvation of All315
Chapter Seven: The Purpose of Postulating the Concept of Ātmapāramitā in
the Tathāgatagarbha Theory329
- 1. Controversy over the Concept of Anātman Depicted in the Early
  Canons330
  - A. The Doctrine of Anātman—the Negative Attitude towards the Idea
    of Ātman330
  - B. Having the Self for an Island—the Positive Attitude towards the
    Idea of Ātman335
  - C. The Silence of the Buddha—the Neutral Attitude towards the Idea
    of Ātman339
  - D. The Controversy over the Issue of Ātman versus Anātman in
    Buddhism345
    - (I)Those Who Maintain That There Is Absolutely No Self or Soul
      and Their Theories of Karman and Transmigration346
    - (II) The Other Side of the Controversy356
- 2. The Absolute in the Mādhyamika and Yogācāra Schools366
  - A. The Concept of Anātman and the Absolute in the Mādhyamika
    School367
    - (I) The Concept of Anātman367
    - (II) Is the Supreme Truth the Absolute in the Mādhyamika
      Theory?375
  - B. The Concept of Ālayavijñāna and the Absolute in the Yogācāra
    School381
    - (I) The Substratum Consciousness—Ālayavijñāna383
    - (II) The Paramārtha-satya in the Yogācāra School391
- 3. The Purpose of Postulating the Concept of Ātmapāramitā in the Tathāgatagarbha Theory395
Chapter Eight: The Tathāgatagarbha Theory as a Support to the Bodhisattva
Practices406
- 1. The Tathāgatagarbha Theory and the Bodhisattva Path406
  - A. Buddhayāna Is the Only True Vehicle407
  - B. Bodhisattva Practices Are the Only Way to One's Salvation from the Saṃsāra422
- 2. The Tathāgatagarbha Theory as a Support to the Bodhisattva Practices431
  - A. Tathāgatagarbha and the Bodhicittotpāda433
  - B. Tathāgatagarbha and the Bodhisattva Vows435
  - C. Tathāgatagarbha and the Six Pāramitās441
Conclusion450
Appendix A: Translation of the Tathāgatagarbha-sūtra454
- I. Introductory Remarks454
- II. The Translation457
  - Introduction457
  - Parable of the Metamorphosed Buddhas inside Lotuses464
  - Parable of the Honey Guarded by Countless Bees468
  - Parable of the Grain inside Husks470
  - Parable of the Gold in Impurities472
  - Parable of the Treasure under the Ground475
  - Parable of the Seed inside a Fruit478
  - Parable of the Golden Statue Wrapped in Rags480
  - Parable of the Embryo of Cakravartin in the Womb of a Poor
    Woman484
  - Parable of the Golden Image inside the Earthen Mold487
  - Merits of Recitation of This Sūtra490
  - The Jātaka Story of Bodhisattva Aparyantaprabha494
  - Conclusion503
Appendix B: Glossary of Selected Technical Terms504
- I. Sanskrit-English504
- II. Chinese-English506
- Ill. Japanese-English509
Bibliography511

Buddhabhadra, trans. 大方等如來藏經 Dà fāng děng rú lái cáng jīng (Tathāgatagarbhasūtra), T666, 16: https://21dzk.l.u-tokyo.ac.jp/SAT2012/T0666.html.

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+*{{i|Chapter Three: The Development of the Tathāgatagarbha Theory in India (2)<br>—The Later Period|131}}
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-A. Suvan:)aprabhasa-siitra 143
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-A. The Issue of the Icchantikas
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-C. The Direct Cause of Buddha Nature
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-. The Buddha Nature in Some Chinese Buddhist Schools
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-A The Nieh-p' an School
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+**{{i|3. Misconceptions of Hakamaya's Criticism|261}}
+***{{i|A. On the Authoritarianism and the Lack of Real Altruism in the<br>Theory of Fundamental Enlightenment|263}}
+***{{i|B. On the Anti-religious Faith in the Theory of Fundamental<br>Enlightenment|270}}<br><br>
+*{{i|Chapter Six: A Comparison between the "Ātman" in the Tathāgatagarbha<br>theory and That in the Upaniṣads|277}}
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+***{{i|B. Unitary Brahman versus Myriads of Buddhas|307}}
+***{{i|C. Knowledge Leading to the Oneness with the Ātman/Brahman<br>versus the Great Compassion for the Salvation of All|315}}<br><br>
+*{{i|Chapter Seven: The Purpose of Postulating the Concept of Ātmapāramitā in<br>the Tathāgatagarbha Theory|329}}
-. Fallacies Shared by Matsumoto and Hakamaya 242
+**{{i|1. Controversy over the Concept of Anātman Depicted in the Early<br>Canons|330}}
-A The Issue of Time versus Space 243
+***{{i|A. The Doctrine of Anātman—the Negative Attitude towards the Idea<br>of Ātman|330}}
-B. The Issue of Unity versus Diversity 247
+***{{i|B. Having the Self for an Island—the Positive Attitude towards the<br>Idea of Ātman|335}}
-C. The Issue of Permanence versus Impermanence 250
+***{{i|C. The Silence of the Buddha—the Neutral Attitude towards the Idea<br>of Ātman|339}}
-. Extreme Views of Matsumoto's Criticism 252
+***{{i|D. The Controversy over the Issue of Ātman versus Anātman in<br>Buddhism|345}}
-A. On the Concepts of V1II1ukti and NrrvaIJ.a 252
+****{{i|(I)Those Who Maintain That There Is Absolutely No Self or Soul<br>and Their Theories of Karman and Transmigration|346}}
-B. On the Concept of Dharmakaya 256
+****{{i|(II) The Other Side of the Controversy|356}}
-. Misconceptions ofHakamaya's Criticism 261
+**{{i|2. The Absolute in the Mādhyamika and Yogācāra Schools|366}}
-A. On the Authoritarianism and the Lack of Real Altruism in the Theory of
+***{{i|A. The Concept of Anātman and the Absolute in the Mādhyamika<br>School|367}}
-Fundamental Enlightenment 263
+****{{i|(I) The Concept of Anātman|367}}
-B. On the Anti-religious Faith in the Theory of Fundamental Enlightenment 270
+****{{i|(II) Is the Supreme Truth the Absolute in the Mādhyamika<br>Theory?|375}}
-Chapter Six: A Comparison between the "Atman" in the Tathagatagarbha theory
+***{{i|B. The Concept of Ālayavijñāna and the Absolute in the Yogācāra<br>School|381}}
-and That in the Upani~ads 2 77
+****{{i|(I) The Substratum Consciousness—Ālayavijñāna|383}}
-. The "Atman" in the Upani~ads 277
+****{{i|(II) The Paramārtha-satya in the Yogācāra School|391}}
-A Atman 280
+**{{i|3. The Purpose of Postulating the Concept of Ātmapāramitā in the Tathāgatagarbha Theory|395}}<br><br>
-B. Brahman 288
+*{{i|Chapter Eight: The Tathāgatagarbha Theory as a Support to the Bodhisattva<br>Practices|406}}
-C. The Identification of Atman and Brahman 296
+**{{i|1. The Tathāgatagarbha Theory and the Bodhisattva Path|406}}
-. Comparison of the Concept of Atman in the Tathagatagarbha Theory
+***{{i|A. Buddhayāna Is the Only True Vehicle|407}}
-with That in the Upani~ads 303
+***{{i|B. Bodhisattva Practices Are the Only Way to One's Salvation from the Saṃsāra|422}}
-A Downward versus Upward 303
+**{{i|2. The Tathāgatagarbha Theory as a Support to the Bodhisattva Practices|431}}
-B. Unitary Brahman versus Myriads of Buddhas 307
+***{{i|A. Tathāgatagarbha and the Bodhicittotpāda|433}}
+***{{i|B. Tathāgatagarbha and the Bodhisattva Vows|435}}
-C. Knowledge Leading to the Oneness with the Atman/Brahman versus
+***{{i|C. Tathāgatagarbha and the Six Pāramitās|441}}<br><br>
-the Great Compassion for the Salvation of All 315
+*{{i|Conclusion|450}}
-Chapter Seven: The Purpose of Postulating the Concept of Atmaparamita in the
+*{{i|Appendix A: Translation of the Tathāgatagarbha-sūtra|454}}
-Tathagatagarbha Theory 329
+**{{i|I. Introductory Remarks|454}}
-. Controversy over the Concept of Anatman Depicted in the Early Canons 33C
+**{{i|II. The Translation|457}}
-A The Doctrine of Anatman-the Negative Attitude towards
+***{{i|Introduction|457}}
-the Idea of Atman 3 3 0
+***{{i|Parable of the Metamorphosed Buddhas inside Lotuses|464}}
-B. Having the Self for an Island-the Positive Attitude towards
+***{{i|Parable of the Honey Guarded by Countless Bees|468}}
-the Idea of Atman 3 3 5
+***{{i|Parable of the Grain inside Husks|470}}
-C. The Silence of the Buddha-the Neutral Attitude towards
+***{{i|Parable of the Gold in Impurities|472}}
-the Idea of Atman 3 3 9
+***{{i|Parable of the Treasure under the Ground|475}}
-D. The Controversy over the Issue of Atman versus Anatman in Buddhism 345 en Those Who Maintain That There Is Absolutely No Self or Soul and
+***{{i|Parable of the Seed inside a Fruit|478}}
-Their Theories of Kannan and Transmigration 346
+***{{i|Parable of the Golden Statue Wrapped in Rags|480}}
-(II) The Other Side of the Controversy 356
+***{{i|Parable of the Embryo of Cakravartin in the Womb of a Poor<br>Woman|484}}
-. The Absolute in the Madhyamika and Y ogacara Schools 366
+***{{i|Parable of the Golden Image inside the Earthen Mold|487}}
-A. The Concept of Anatman and the Absolute in the Madhyamika School 367 en The Concept of Anatman 367
+***{{i|Merits of Recitation of This Sūtra|490}}
-(II) Is the Supreme Truth the Absolute in the Madhyamika Theory? 375
+***{{i|The Jātaka Story of Bodhisattva Aparyantaprabha|494}}
-B. The Concept of Alayavijfiana and the Absolute in the Yogacara School 381 en The Substratum Consciousness-- Alayavijfiana 3 83
+***{{i|Conclusion|503}}
-(II) The Paramartha-satya in the Yogacara School 391
+*{{i|Appendix B: Glossary of Selected Technical Terms|504}}
-. The Purpose of Postulating the Concept of Atmaparamita
+**{{i|I. Sanskrit-English|504}}
-in the Tathagatagarbha Theory 395
+**{{i|II. Chinese-English|506}}
-Chapter Eight: The Tathagatagarbha Theory as a Support to the Bodhisattva
+**{{i|Ill. Japanese-English|509}}
-Practices 406
+*{{i|Bibliography|511}}
-. The Tathagatagarbha Theory and the Bodhisattva Path 406
+|StopPersonRedirects=No
-A Buddhayana Is the Only True Vehicle 407
-B. Bodhisattva Practices Are the Only Way to One's Salvation from the
-Sarpsara 422
-. The Tathagatagarbha Theory as a Support to the Bodhisattva Practices 431
-A. Tathagatagarbha and the Bodhicittotpada 433
-B. Tathagatagarbha and the Bodhisattva Vows 435
-C. Tathagatagarbha and the Six Paramitas 441
-Conclusion 450
-Appendix A: Translation of the Tathagatagarbha-siitra 454
-I. Introductory Remarks 454
-II. The Translation 457
-Introduction 457
-Parable of the Metamorphosed Buddhas inside Lotuses 464
-Parable of the Honey Guarded by Countless Bees 468
-Parable of the Grain inside Husks 470
-Parable of the Gold in Impurities 4 72
-Parable of the Treasure under the Ground 475
-Parable of the Seed inside a Fruit 478
-Parable of the Golden Statue Wrapped in Rags 480
-Parable of the Embryo of Cakravartin in the Womb of a Poor Woman 484
-Parable of the Golden Image inside the Earthen Mold 487
-Merits of Recitation of This Siitra 490
-The Jataka Story of Bodhisattva Aparyantaprabha 494
-Conclusion 503
-Appendix B: Glossary of Selected Technical Terms 504
-I. Sanskrit-English 504
-II. Chinese-English 506
-ill. Japanese-English 509
-Bibliography 511
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