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| |ArticleSummary=As a religious and philosophical tradition works out its own stock of ideas and encounters fresh ones among its neighbours, it must very often generate responses to developing tensions and oppositions unless it is simply to turn in on itself, both ossifying and isolating itself from its intellectual and human environment. Buddhism has not ossified and isolated itself in this way, and it has met such challenges not only in its spread outside the Indian subcontinent—in Central, East and Southeast Asia, and now also in Europe and America—but also, and no less importantly, in the course of its development within historical India itself.<br> One way in which Buddhism has responded to these intellectual and cultural encounters can be related to hermeneutics: that is, the modes by which a tradition explains its sources and thereby interprets (or reinterprets) itself in a continuing process of reactivation and renewal of its heritage.<ref>On Buddhist ''sūtra'' hermeneutics see É. Lamotte , "La critique d'interprétation dans le bouddhisme", in ''Annuaire de l'Institut de Philologie et d 'Histoire Orientales et Slaves'', 9, Melanges Gregoire, Brussels 1949, 341-61; also É. Lamotte "La critique d'authenticité dans | | |ArticleSummary=As a religious and philosophical tradition works out its own stock of ideas and encounters fresh ones among its neighbours, it must very often generate responses to developing tensions and oppositions unless it is simply to turn in on itself, both ossifying and isolating itself from its intellectual and human environment. Buddhism has not ossified and isolated itself in this way, and it has met such challenges not only in its spread outside the Indian subcontinent—in Central, East and Southeast Asia, and now also in Europe and America—but also, and no less importantly, in the course of its development within historical India itself.<br> One way in which Buddhism has responded to these intellectual and cultural encounters can be related to hermeneutics: that is, the modes by which a tradition explains its sources and thereby interprets (or reinterprets) itself in a continuing process of reactivation and renewal of its heritage.<ref>On Buddhist ''sūtra'' hermeneutics see É. Lamotte , "La critique d'interprétation dans le bouddhisme", in ''Annuaire de l'Institut de Philologie et d 'Histoire Orientales et Slaves'', 9, Melanges Gregoire, Brussels 1949, 341-61; also É. Lamotte "La critique d'authenticité dans |
| le bouddhisme ", in ''India antiqua'', Festschrift J. Ph. Vogel, Leiden 1947, 213-22; R. Thurman, "Buddhist hermeneutics", in ''JAAR'' 46, 1978, 19-39; and ''Tsong Khapa's Speech of Gold'', Princeton 1984; D. Seyfort Ruegg , "Purport , implicature and presupposition: Sanskrit abhiprāya and Tibetan dgoṅs pa/dgoṅs gži as hermeneutical concepts" , in ''JIP'' 13, 1985, 309-25, and 16, 1988, 1-4.<br> Concerning in particular the hermeneutical questions arising in connection with the | | le bouddhisme ", in ''India antiqua'', Festschrift J. Ph. Vogel, Leiden 1947, 213-22; R. Thurman, "Buddhist hermeneutics", in ''JAAR'' 46, 1978, 19-39; and ''Tsong Khapa's Speech of Gold'', Princeton 1984; D. Seyfort Ruegg , "Purport , implicature and presupposition: Sanskrit abhiprāya and Tibetan dgoṅs pa/dgoṅs gži as hermeneutical concepts" , in ''JIP'' 13, 1985, 309-25, and 16, 1988, 1-4.<br> Concerning in particular the hermeneutical questions arising in connection with the |
| ''tathāgatagarbha'' teaching, see D . Seyfort Ruegg , ''La théorie du tathāgatagarbha et du gotra'', Paris 1969, and ''Le traité du tathāgatagarbha de Bu ston rin chen grub'', Paris 1973, 27ff., 49ff., 73ff., 114n., 122-3, 134.<br> On tantric hermeneutics, with which this paper will not be directly concerned, much interesting work has recently been done by M. Broido; see e.g. ''JTS'' 2, 1982; ''JIP'' 12, 1984.</ref><br> | | ''tathāgatagarbha'' teaching, see D . Seyfort Ruegg , ''La théorie du tathāgatagarbha et du gotra'', Paris 1969, and ''Le traité du tathāgatagarbha de Bu ston rin chen grub'', Paris 1973, 27ff., 49ff., 73ff., 114n., 122-3, 134.<br> On tantric hermeneutics, with which this paper will not be directly concerned, much interesting work has recently been done by M. Broido; see e.g. ''JTS'' 2, 1982; ''JIP'' 12, 1984.</ref><br> In the case of Buddhism this process—perhaps comparable in part to what in another context is now frequently referred to as ''aggiornamento''—had both endogenous and exogenous causes. It was, in other words, set in train both by internal, systemically generated requirements and tensions within the |
| In the case of Buddhism this process—perhaps comparable in part to what in another context is now frequently referred to as ''aggiornamento''—had both endogenous and exogenous causes. It was, in other words, set in train both by internal, systemically generated requirements and tensions within the | |
| Buddhist tradition as it evolved in geographical space and historical time, and by external impulses received from its intellectual and social environment, which could be, according to the case, either positive or negative in character.<br> | | Buddhist tradition as it evolved in geographical space and historical time, and by external impulses received from its intellectual and social environment, which could be, according to the case, either positive or negative in character.<br> |
| The purpose of this paper is to explore this process with respect to the Buddhist hermeneutics of the ideas of non-self (''anatman'') and of a spiritual matrix or germ (''gotra'', ''tathagatagarbha'' or Buddha-nature) and the relationship of this pair of ideas to Vedantic notions and Brahmanical social groups in classical India. Reference will be made also to certain exegetical developments that either originated in Tibet or were at least fully realized there for the first time. Our analysis will revolve around the fact that, however historically antithetical and structurally contrasting these two ideas are in Buddhism, they in fact have not invariably been treated by Buddhist hermeneuticians as contradictory or even as systematically exclusive of each other.<br> | | The purpose of this paper is to explore this process with respect to the Buddhist hermeneutics of the ideas of non-self (''anatman'') and of a spiritual matrix or germ (''gotra'', ''tathagatagarbha'' or Buddha-nature) and the relationship of this pair of ideas to Vedantic notions and Brahmanical social groups in classical India. Reference will be made also to certain exegetical developments that either originated in Tibet or were at least fully realized there for the first time. Our analysis will revolve around the fact that, however historically antithetical and structurally contrasting these two ideas are in Buddhism, they in fact have not invariably been treated by Buddhist hermeneuticians as contradictory or even as systematically exclusive of each other.<br> |
