Dasheng qixin lun
The Treatise on the Awakening of Faith was written in China in the middle of the sixth century, heavily influenced by Indian Yogācāra and tathāgatagarbha teachings. It provides a scriptural foundation for both buddha-nature theory and the doctrine of original enlightenment.
Relevance to Buddha-nature
The Awakening of Faith is a key source text for buddha-nature theory in East Asian Buddhism
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Philosophical positions of this text
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The first edition of this Buddhist Bible was published in 1932. When the need of a new edition became evident, it was decided to enlarge it so as to include other Scriptures of like importance so as to make it more comprehensive. This involved making a number of new translations for which we are indebted to Bhikshu Wai-tao. We are also indebted and are very grateful to a number of other Buddhist Scholars for permission to use their translations, as noted in the Appendix.
The compiling of a Buddhist Bible is a very different matter from compiling the Christian Bible. In the first place, there is no Hierarchy or Ecclesiastic Council to pass upon the authenticity of different scriptures, and as to their canonicity. In the second place, Christian Scriptures are a closed system of doctrines and dogmas that have been inspired by the Holy Spirit and are to be accepted in faith. Buddhism, on the contrary, is looked upon as a growing organism whose scriptures are of many kinds as the organism has developed under different racial, temporal and cultural conditions. As disciples follow the Buddha's Noble Path and practice dhyana concentration and intuitive meditation they have an unfolding experience of spiritual insight and grace which any one of them may describe and elucidate. Some of these expediences are of highest value, some of less value. Some are concerned with
the Dharma, some have to do with the rules of the Brotherhoods, some are philosophical, some psychological, some are commentaries and some are commentaries on commentaries. In the third place, there is the difference of quantity. In the Christian Bible there are sixty-six titles; Buddhist scriptures number over ten thousand, only a fraction of which have thus far been translated. In the Sung Dynasty about 972 AD a Chinese version of these scriptures was published consisting of 1521 works, in more than 5000 volumes, covering 130,000 pages.
The nearest approach to canonicity is the Pali Tripitika. That was the earliest collection and was supposed to be limited to the words of Buddha. Southern Buddhists are passionately devoted to these Pali Scriptures and are inclined to disparage and dispute the more philosophical scriptures of the Northern School that developed later after Buddhism had come in contact with other world religions in Persia, Palestine, Egypt and Greece. Under these conditions there developed in Northern India, and Kashgar, a succession of very able minds,
Ashvaghosha, Nargajuna, Vasobandhu and his brother Asangha from whose writings and teachings there developed various important schools of philosophical thought that profoundly changed the understanding of Buddha's Dharma.
Later on as Buddhism spread into China and came under the influence of its immemorial culture and practical good sense, it took on forms of Taoist naturalism and kindly humanism, and there developed forms of "salvation by faith in Amitabha's mercy" and rebirth in his Pure Land. While in Tibet, coming in contact with its ancient Bon religion, and
under the climatic conditions of its high altitudes, it took on forms of strenuousness and magic and tantric conceptions. Later on in Japan owing to political and social conditions incident to the presence of a limited but powerful noble class dominating a suppressed peasantry, which had developed extremes of loyalty and obedience and self-control, it took on forms of concentrative meditation known as Zen, and a still more widely divergent type of the True Pure Land Sect.
Naturally among these diverse conditions Buddhist scriptures vary widely, and the quantity of them being so enormous, they have become segregated into different groups as they are favored by different schools of thought and practice. The Tien-tai favor the more philosophical scriptures, the Shingon, the more esoteric, the Ch’an (Zen), the more intellectual, and the Pure Land, the more emotional. The present editor has been guided in his selection of scriptures for this Buddhist Bible by a sincere purpose to make the selection as comprehensive as possible within its limits and to represent as truly as possible the original teachings of the Blessed One both as understood by the Southern and more primitive school and by the Northern and more philosophical interpreters. He has also humbly tried to have the choice vouched for by his own spiritual experience in his practice of the Noble Path and especially during its Eighth Stage of intuitive Dhyana.
It follows, therefore, that the scriptures thus selected are the generally accepted scriptures of the Dhyana Sects—Ch’an in China, Zen in Japan and Kargyupta in Tibet. Of course among so enormous a collection of scriptures there are others that are favorites also, notably the Saddharma-pundarika (Lotus of the Perfect Law), and the Avatamsaka, said to be the grandest religious document ever written, but these are very large books in themselves. The late W. E. Soothil of London left a very careful translation of the Lotus that still waits a publisher. Dr. Suzuki of Kyoto has made a translation of the Gandhavyuha sections of the Avatamsaka that is now in process of being published. The inclusion of Laotzu’s Tao-teh-king is open to question as it is not strictly a Buddhist
text, but its teaching has such a close affinity to Buddhist teaching and nearly all early Chinese Masters of Buddhism were Taoist scholars who, upon becoming Buddhists, did not give up their Taoist conceptions and terms, and because the Laotzuan teaching in the Tao-teh-king has had such a wholesome
influence on the development of Chinese Buddhism, and, in later years, wherever the Tao-teh-king is held in reverence, it has tended to restrain individual pride of egoism, religious ceremonial, ecclesiasticism, priestcraft and insincerity generally, we make no apology for including it. In fact, it is our earnest wish that the Tao-teh-king may become one of the foundation stones of American and European Buddhism.
Further introductory notes are reserved for the Appendix
under the heads of the individual Scriptures, as are also -grateful appreciation to those who have contributed to the preparation and publication of this Bible, especially to those Buddhist scholars who have courteously granted the Editor permission to use their translations for this purpose
Just a closing word as to the rules that have guided the
Editor in his choice and handling of textual material. He has always kept in mind the spiritual needs of his readers. This Buddhist Bible is not intended to be a source book for critical literary and historical study. It is only intended to be a source of spiritual inspiration designed to awaken faith and to develop faith into aspiration and full realization. The original texts having for centuries been carried in memory and transcribed by hand by scribes who were often more loyal to their Master than to historical exactness, are often overloaded with interpolations and extensions, and in places are confused and obscure. To carry out the design of the Editor, he has omitted a great deal of matter not bearing directly upon the theme of
the particular Scripture, and has interpreted occasionally where it seemed necessary and advisable, in order to provide an easier and more inspiring reading. The need for this course will become apparent to every earnest minded disciple.
In these days when Western civilization and culture is buffeted as never before by foreboding waves of materialism and selfish aggrandisement both individual and national, Buddhism seems to hold out teachings of highest promise. For two thousand years Dhyana Buddhism has powerfully conditioned the cultural, ethical and spiritual life of the great Oriental nations. It well may be the salvation of Western civilization. Its rationality, its discipline, its emphasis on simplicity and sincerity, its thoughtfulness, its cheerful industry not for profit but for service, its love for all animate life, its restraint of desire in all its subtle forms, its actual foretastes of enlightenment and blissful peace, its patient acceptance of karma and rebirth, all mark it out as being competent to meet the problems of this excitement loving, materialistic, acquisitive and thoughtless age.
Its basic principle of an eternal process based on unchanging law and operating in eternal recurrence, leading to mind-control, to highest cognition, to purest conceptions of love and compassion, to ever clearing insight, to highest perfect wisdom, to the self-giving of Bodhisattvas, and Buddhas, to blissful peace, is worthy of confidence; and its Noble Path worthy of
The theme of this Buddhist Bible is designed to show the unreality of all conceptions of a personal ego. Its purpose is to awaken faith in Buddhahood as being one’s true self-nature; to kindle aspiration to realize one’s true Buddha-nature; to energize effort to follow the Noble Path, to become Buddha. The true response to the appeal of this Buddhist Bible is not in outward activities, but in self-yielding, becoming a clear channel for Buddhahood's indrawing compassion, that all sentient beings may become emancipated, enlightened and brought to Buddhahood. (Goddard, preface, v–viii)
We will begin with a survey of modern Sanskritists' attempts at identifying nien and why such attempts have ultimately failed. Then we will look at a similar attempt by the AFMS to edit off the nien ideology and how by so doing it violated the integrity of the original AFM message. The sinitic meaning of the term nien and wu-nien will be demonstrated with precedents in Han thought, usages in the Six Dynasties and in Ch'an.k I will conclude with a word on why AFMS was produced. (Lai, "A Clue to the Authorship of the Awakening of Faith," 34–35)
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)
The main reasons for this are, in my opinion, evident. While the canonical books of the Hinayana Buddhism have been systematically preserved in the Pali language, those of the Mahayana Buddhism are scattered promiscuously all over the fields and valleys of Asia and in half a dozen different languages. Further, while most of the Sanskrit originals have been destroyed, their translations in Tibetan, Mongolian, and Chinese have never been thoroughly studied. And, lastly, the Mahayana system is so intricate, so perplexingly abstruse, that scholars not accustomed to this form of thought and expression are entirely at a loss to find their way through it
Among the false charges which have been constantly poured upon the Mahayana Buddhism, we find the following : Some say, "It is a nihilism, denying God, the soul, the world and all"; some say, "It is a polytheism: Avalokiteçvāra, Tara, Vajrapani, Mañjuçri, Amitābha, and what not, are all worshipped by its followers"; still others declare, "It is nothing but sophistry, quibbling, hair-splitting subtlety, and a mocking of the innermost yearnings of humanity" ; while those who attack it from the historical side proclaim, "It is not the genuine teaching of Buddha; it is on the contrary the pure invention of Nāgārjuna, who devised the system by ingeniously mixing up his negative philosophy with the non-atman theory of his predecessor"; or, "The Mahayana is a queer mixture of the Indian mythology that grew most freely in the Tantric period, with a degenerated form of the noble ethical teachings of primitive Buddhism." Though no one who is familiar with Mahayanistic ideas will admit these one-sided and superficial judgments, the majority of people are so credulous as to lend their ear to these falsified reports and to believe them.
The present English translation of Açvaghosha's principal work is therefore dedicated to the Western public by a Buddhist from Japan, with a view to dispelling the denunciations so ungraciously heaped upon the Mahayana Buddhism. The name of Açvaghosha is not very well known to the readers of this country, but there is no doubt that he was the first champion, promulgator, and expounder of this doctrine, so far as we can judge from all our available historical records. Besides, in this book almost all the Mahayanistic thoughts, as distinguished from the other religious systems in India, are traceable, so that we can take it as the representative text of this school. If the reader will carefully and patiently go through the entire book, unmindful of its peculiar terminology and occasional obscureness, I believe he will be amply and satisfactorily repaid for his labor, and will find that the underlying ideas are quite simple, showing occasionally a strong resemblance to the Upanishad philosophy as well as to the Samkhya system, though of course retaining its own independent thought throughout.
In conclusion let me say a word about the difficulty of translating such an abstruse religio-philosophic discourse as the present text. It is comparatively easy to translate works of travels or of historical events or to make abstracts from philosophical works. But a translator of the Mahayanistic writings, which are full of specific phraseology and highly abstruse speculations, will find himself like a wanderer in some unknown region, not knowing how to obtain any communicable means to express what be perceives and feels. To reproduce the original as faithfully as possible and at the same time to make it intelligible enough to the outside reader, who has perhaps never come in contact with this form of thought, the translator must be perfectly acquainted with the Mahayanistic doctrine as it is understood in the East, while he must not be lacking in adequate knowledge of Western philosophy and mode of thinking. The present translator has done his best to make the Mahayanistic thoughts of Açvaghosha as clear and intelligible as his limited knowledge and lack of philosophic training allow him. He is confident, however, that he has interpreted the Chinese text correctly. In spite of this, some errors may have crept into the present translation, and the translator will gladly avail himself of the criticisms of the Mahayana scholars to make corrections in case a second edition of the work is needed. (Suzuki, translator's preface, x–xiv)
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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.I do not intend here to try to resolve all of the many questions involved in determining the author of the AFM (such an undertaking is well beyond the scope of a short paper), but I would like to address an argument that Professor Lai raised in the first of his articles—namely his contention that the AFM's exposition of the relationship of hsin (mind) and nien (thought, thought-moment) bears such an "unmistakable sinitic stamp" that it must have been authored in China. I will try to show that the AFM's central conception of an "unmoved," pure mind (hsin) existing as the basis of the deluded movement of thoughts (nien) has an important Indian precedent in the cittaprakṛti and ayoniśomanaskāra notions of the Ratnagotravibhāga-mahāyānottaratantraśāstra (hereafter referred to as the RGV), a text with which the AFM's author may well have been familiar. I do not intend this as a criticism of Professor Lai's research—the parallels he finds between Chinese thought regarding hsin and nien prior to the period of the Six Dynasties and the elucidation of these notions in the AFM deserve serious attention. I simply would like to show that similar parallels—if not direct textual influences—exist between the AFM and the Indian-composed RGV, so that there is no compelling reason to conclude that the AFM theory of mind (hsin) and thoughts (nien) demonstrates Chinese authorship. (Grosnick, "Cittaprakṛti and Ayoniśomanaskāra in the Ratnagotravibhāga," 35–36)
There are major differences between our Sanskrit text of the Ratnagotravibhāga and its classical Chinese translation, which had an immeasurable influence on East Asian Buddhist thought and has yet to be fully explored. No commentary on the Ratnagotravibhāga in Chinese Buddhism has survived, so scholars have maintained the opinion that it was not regarded too much in Chinese and East Asian Buddhism. However, the findings of my research show that the Chinese translation of the Ratnagotravibhāga had more influence than previously imagined in East Asian Buddhist intellectual history.
I explore the ideological background of the classical Chinese translation of the Ratnagotravibhāga, with reference to the Pusa dichi jing 菩薩地持經, several commentaries on the Śrīmālā-sūtra, the Da boniepan jing 大般涅槃經 and the Rulengqie jing 入楞伽經. In comparison to the surviving Sanskrit text, the Chinese version of the Ratnagotravibhāga downplays the significance of the expression gotra and instead reflects a strong interest in zhenru 真如 (Skt. tathatā) and foxing 佛性 (Buddha-nature) – for instance, 'zhenru foxing' becomes the foundation or reason for transmigration in the world. In this context, reality (Skt. tathatā) acts like a conditioned dharma, an idea that deeply influenced later understanding of Buddha-nature in East Asian Buddhism. I furthermore discuss the relationship between the Ratnagotravibhāga and other significant East Asian authors and teachings, such as Paramārtha 真諦 (499-569), the Dasheng qixin lun 大乘起信論, Fazang 法藏 (643-712), the Sanjie school 三階教, and trace the influence of the Ratnagotravibhāga beyond China into the writings of Wonhyo 元曉 (617-686) in Korea and the Japanese authors Juryō 寿霊 and Chikei 智憬 in Nara era (710-784). (Source Accessed May 25, 2021)
The present state of the discussion may in short be characterized as follows. The traditional view that (1) the Śāstra is a translation of a Sanskrit original and (2) that the translator is Paramārtha, is now generally abandoned.[3] It is also known that the lntroduction is forged.[4] It is further known that the Sanskrit text translated by Śikṣānanda was itself a translation from the extant Chinese version.[5] If so much is accepted, early doubts of Chinese Buddhists concerning the Śāstra gain weight.[6]
Hui-chün, an early seventh century witness, in the passage quoted above p. 156 note 4, speaks of "former" Dāśabhūmikas who forged the Śraddhotpāda. Chi-tsang (549-623) blames Dāśabhūmikas "of a former generation"
that they mistook the eighth vijñāna for Buddha-nature (T. vol. 34 380 b 20 f.). In another place he speaks of "old" Dāśabhūmikas (T. vol. 42 104 c 7). This implies that we have to distinguish between late Dāśabhūmikas (after the arrival of the Mahāyāna-saṁgraha) and early ones (the first and second generations after the translators of the Daśabhūmika Śāstra).[7] Among them, those who belonged to the early generation are said to have forged the Śraddhotpāda Śāstra.[8]
Tokiwa believes in a Chinese author who mainly relied on the Laṅkāvatāra Sūtra both translations of which (Sung and Wei) he amalgamated. This may be correct though I could not find allusions peculiar to Guṇabhadra's (Sung) translation.
Mochizuki has proved that the Chinese author was acquainted not only with the Laṅkāvatāra but with several other texts. He proposes as author T'an-tsun, a disciple of Fa-shang who dictated the Śāstra to his disciple T'an -ch'ien. See below p. 160.
Hayashi Kemmyō, has traced material in Liang Wu-ti's writings and the Pao-tsang lun. Liang Wu-ti believed in immortal souls.[9] The Śraddhotpāda Śāstra contains nothing of that sort. Though influence from that side cannot be excluded, I do not feel this material to be significant enough to permit us to place the author in the South.
Matsunami Seiren believes in Aśvaghoṣa if not as author yet as the spiritual father of the Śraddhotpāda. I have compared his quotations from the Sauṇdarānanda Kāvya etc . which are interesting. But I think we might consider as established that the author of the Śraddhotpāda Śāstra was a Chinese and work upon that assumption.[10] Besides, the main tenets of the Śāstra have not been found in the Kāvya.
I pass by other theories of which I have only heard . Scholars are searching in all directions and undoubtedly will find material unknown to me which will throw even more light on the intricate problem of our text. Meanwhile I shall consider as established that the Śāstra was composed by an early Dāśabhūmika and limit my investigation to the question who this person was. (Liebenthal, "New Light on the Mahāyāna-Śraddhotpāda Śāstra," 155–58)
Notes
- T. 1666. I have compared the photos of manuscripts mentioned in Giles, Chinese Manuscripts from Tunhuang, nos. 4318-20, 5771-84. But I found no interesting versions. (No. 5783 seems to be a commentary of the Samyuktābhidharma-sāra!)
- Of this literature I had at my disposal : P. Demiéville: Sur l'authenlicité du Ta Tch'eng K'i Sin Louen. Bulletin de la Maison Franco-Japonaise, tome II, no. 2 , Tokyo 1929, reprint pp. 1-78 (Demiéville, Authenticité).
Mochizuki Shinkō: Bukkyo daijüen (1935} (Mochizuki, Dictionary).
Same : Daijo Kishinron no Kenkyū (1922) (Mochizuki , Study) .
Same: Kōjutsu Daijō Kishinron (1938} (Mochizuki, Kishinron).
Same : Kokuyaku Issaikyō, Ronshu-bu 5 (1953}. A translation with a detailed outline.
Same : Bukkyō kyōten. seiritsu shiron (1949}, pp. 532–624.
Ui Hakuju: Daijō Kishinron. Tokyo 1936.
Matsunami Seiren: Yugagyoha no taikei lo nendai (Nippon bukkyō gakkai nempō, No. 22) . 1957.
Same: Yugagyoha. no so lo shite no Memyō (Taishō Daigaku kenkyū kiyō, No. 39). 1954
Same: Kishinron-shisō no taikei to nendai {Nippon bukkyō gakkai nempō, No. 22) . 1957.
Same: Tensei naru Nanda (Taishō Daigaku kenkyū kiyō, No. 42). 1957.
Hayashi Kemmyō: Kishinron no shin Kenkyū. 1945.
Suzuki D. Teitarō: Awakening of Faith. Chicago 1900. - Also by Demiéville, see Le Concile de Lhasa (Bibliothèque de l'lnstitut des Hautes Études Chinoises, t. vii, Paris 1952), part 1 p. 57.
- Though old.
- Tao-hsüan's note following upon the biography of Hsüan-tsang in Hsü kao-seng chuan T. vol. 50 428 b 27.
- Cf. Mochizuki, Dictionary 3256b, also Ching-lu T. vol. 55 142a; Chinkai, Sanron gensho Mongiyō [Chinese characters not available] ch. ii (T . 2299 vol. 70 228c) quotes two passages from the Ta-ch'eng ssu-lun hsüan-i [Chinese characters not available] ch. 5 and 10 which, however, are not found in the extant fragmentary version (Hsü-tsang ching I. 74/I). It looks as if ch. 10 of that edition should more correctly be labelled ch. 12. I am translating these quotations: Ch. 5. '"The Śraddotpāda is made by a prisoner-of-war who borrowed the name of Aśvaghoṣa." Ch. 10. "Śraddotpāda. Some say that it is made by Dāśabhūmikas of the North . . . It is not by Aśvaghoṣa Bodhisattva. Former [Chinese characters not available] Dāśabhumikas made it. They borrowed the name (of Aśvaghoṣa) for the headline". The "prisoner -of-war" is perhaps imagination. The "former" Dāśabhūmikas seem to be correct.
- Cf. my "Notes on the Vajrasamādhi." T'oung Pao vol. xliv, 4-5, pp, 378-382 . I have in this paper discussed several allusions which l had found in the Vajrasamādhi and wish to add one more which I had overlooked. It is the famous half gāthā for which the rākṣasa gives away his body. Cf. T. vol. 9, 733b, c and Nirvāṇa Sūtra, Sheng -hsing p'in [Chinese not available], T. vol. 12 xiv 450a-451b.
- To say that the Śraddhotpāda Śāstra was forged is perhaps not correct. Aśvaghoṣa may appear in the title as spiritual author as he appears in the biography of T'an-yen dictating, in the shape of a horse, a commentary on the Nirvāṇa Sūtra. He and Nāgārjuna were worshipped as bodhisattvas under the Wei (Daśabhūmika, Introduction). He seems to have a function of inspirator similar to Maitreya. See Demiéville, La Yogācārabhūmi de Saṅgharakṣa, B.E.F.E.O. XLIV, 2. {1954) pp. 377-387, anti cf. T. vol. 50 334c 10 and vol. 8 530b 25 seq.
- Cf. Mon. nipponica Vlll I–2 pp. 376 seq.
- Cf. Mon. nipponica Vlll I–2 pp. 376 seq.
The work is a comprehensive summary of the essentials of Mahāyāna Buddhism, the product of a mind extraordinarily apt at synthesis. It begins with an examination of the nature of the Absolute or enlightenment and of the phenomenal world or nonenlightenment and discusses the relationships that exist between them; from there, it passes on to the question of how man may transcend his finite state and
participate in the life of the infinite while still remaining in the midst of the phenomenal order; it concludes with a discussion of particular practices and techniques that will aid the believer in the awakening and growth of his faith. In spite of its deep concern with philosophical concepts and definitions, therefore, it is essentially a religious work, a map drawn by a man of unshakable faith, which will guide the believer to the peak of understanding. But the map and the peak are only provisional symbols, skillful and expedient ways employed to bring men to enlightenment. The text and all the arguments in it exist not for their own sake but for the sake of this objective alone. The treatise is, indeed, a true classic of Mahāyāna Buddhism. (Hakeda, introduction, 1–2)
However, historically, China did mysteriously seem to lose her sense of proportion in what may be regarded as her "medieval", or, better, Buddhist period, roughly from the fourth to the tenth centuries A.D. At that time, China showed she was capable of all the extravagance of the spirit that one, for better or for worse, still associates with the word "religious."
By the twelveth or thirteenth century, during the Sung period (960-1279 A.D.), China regained her sense of proportion and came down to earth once more. The Sung Neo-Confucian triumph was not simply due to the institutional strength of the literati alone, as has been so often argued. The same literati only a short while earlier embraced wholeheartedly the Buddhist mysteries. The Neo-Confucian triumph was due to new spiritual insights into the nature and destiny of man and the priorities of life. It is the Neo-Confucian polemics against the Buddhist that still cloud modern Chinese views of the Buddhist tradition. The anticlerical attitude of modern Western humanism introduced into China during the nineteenth and twentieth centuries does not help much to correct these long-cherished Neo-Confucian opinions. Even the more objective Sinologist still follow
Dr. Hu Shih's interpretation that Buddhism was ultimately an alien plague or anomaly that led China astray from her "predestined" humanism.1
In many studies on Chinese Buddhism, the emphasis has been put on the so-called "Sinicization" process and on the confrontation between Chinese and Indian "essences." For example, emphasis has been placed on how "otherworldly" Indian Buddhism was transformed by the Chinese "essence" of "worldliness." The assumption that cultures may be described in terms of "essences" oversimplifies the complex human issues. Additionally, too strong a focus on the dynamics of "acculturation" can misconstrue the religious elements involved. I would prefer to look at the issue from
a slightly different perspective. The question I raise is not how China was "Indianized'", as Hu Shih would put it, but how the Chinese were converted to the Buddhist Dharma (Law) and came to recognize the truth in it.1 Nor is it a question of how an Indian religion was "Sinicized" but how the Buddhist sangha (fellowship) in China underwent self-transformation, drawing upon inspirations from within the Buddhist tradition itself. For example, the turn towards the world or the rejection of otherworldliness or, better, "othershoreliness" was already in the Mahayana tradition itself as in the dictum "Samsara is nirvana, nirvana is samsara." The Buddhist tradition is never simply "otherworldly mystical"
but contains within itself a wealth of teachings providing a whole range of orientations towards the world. As the Buddhist sangha matured in China, the Chinese Buddhists merely developed those elements in the Mahayana tradition closest to her "native" heart.
The phenomenon of "Sinitic Mahayana" should therefore be objectively analyzed as a cultural phenomenon and also sympathetically appreciated in its own religious terms. Just as Christianity is considered to be a creative synthesis of the Classical and the Hebraic tradition, Sinitic Mahayana should also be seen as a proud and independent offspring of the Indian and Chinese confluence. The Hebraic concept of the Messiah and the Greek idea of the Logos merged into the Christian notion of Christ as the Word of God. Similarly, it can be shown that the mature Chinese Buddhist concept of li (principle) as it was used by the Hua-yen school, was a union of the Buddhist Dharma and the Chinese Tao. Li synthesized the original meanings of Dharma and Tao, both symbols for "Transcendence", and articulated their structural interrelationship in a manner unknown before in India or China. The Sinitic understanding of the Mahayana Dharma is comparable to the Christian Church's proclamation (kerygma) concerning God—it is a new insight into an eternal truth.
The approach outlined above· would seem to be the natural and proper approach in the understanding of Chinese Buddhism. However, for some reasons, scholars have not yet followed such paths of investigation. I hope the thesis' attempt to combine the traditional sectarian Buddhological approach (which sees all Chinese Buddhist innovations to be solidly grounded in sacred Indian scriptures) and the modern critical historical analysis can reveal more faithfully the dynamics of the Buddhist faith in Chinese history.1 The larger issues mentioned in the preface here form the backdrop for the more specific study of one Chinese Buddhist text in the body of the thesis. I am interested in the "emergence of Sinitic Mahayana" ca. 600 A.D. in China and in the role the Awakening of Faith in Mahayana (Ta-ch'eng ch'i-hsin lun) played in bringing it about.1 (Lai, preface, i–v)
Notes:
(as numbered in the original manuscript)
1. Hu Shih, "The Indianization of China: A Case Study in Cultural Borrowings," Independence, Convergence and Borrowing in Institutions, Thought and Art (Cambridge: .
Harvard Tercentenary Publication, 1937). Kenneth Ch'en, in his book The Chinese Transformation of Buddhism (Princeton: 1973) follows explicitly Hu Shih's approach.
1 See Wilfred Cantwell Smith, The Meaning and End of Religion (New York: 1972). The Dharma is "Truth" and it is no more Indian than the Christian God is Jewish.
This is the title of one of the most important books in the world. A Japanese scholar has translated it The Awakening of Faith. It might also be rendered The Mahayana Faith or The Faith of the New Buddhism.
Its importance is apparent when we consider the fact that of the 26,000 Buddhist monks and nuns in Japan no less than 17,000 of them belong to the Pure Land School and the True School, which regard this book as their fountain and origin.
Its importance is still more apparent when we consider that its doctrines are the fundamental ones of the Mahayana Faith, which is by far the chief school of Buddhism, not only in Japan, but also in China, where are the great majority of the Buddhists of the world. If we estimate the value of books by the number of adherents to their doctrines, then, after the Bible, the Koran, the Confucian Classics, and the Vedas, this volume, about the size of the Gospel of Mark, ranks next, or fifth, among the sacred books of the world.
The great value of the book is also apparent when we remember that the Eastern world had been driven to general despair by the atheistic doctrines of primitive Buddhism, called the Hinayana School, and that it was by the doctrines of this book, which gave rise to the Mahayana School of New Buddhism, that a gospel of great hope was preached to the greater part of the Eastern Asiatic continent. Its new doctrines were that of the One Soul immanent for good in all the universe, that of a Divine Helper of men, of individual immortality and growth in the likeness of God, of the importance of faith in God to produce good works and that of the willingness of the best spirits to make sacrifices to save others—the very subjects which in these modern days still occupy the attention of the most thoughtful men of the world. The book is Brahministic and Buddhistic, Indian and Western in some aspects of philosophic thought. It is profoundly philosophic, reminding one strongly of Hegel, Berkeley and G. Gore in the earlier part, and is as hard to understand as Bishop Butler's famous Analogy; yet very practical in the latter part, therefore it has great importance arising from its high and extensive range of view.
If it be, as it is more and more believed that the Mahayana Faith is not Buddhism, properly so-called, but an Asiatic form of the same Gospel of our Lord and Saviour Jesus Christ, in Buddhistic nomenclature, differing from the old Buddhism just as the new Testament differs from the old, then it commands a world-wide interest, for in it we find an adaptation of Christianity to ancient thought in Asia, and the deepest bond of union between the different races of the East and the West, viz., the bond of a common religion. Both Christianity and the New
Buddhism hold to the transcendent and the immanent forms of God; but the East emphasises more of the immanent form while the West emphasises more of the transcendent. The almost universal reception of the
In light of all this, it might seem rather daring to suggest that an Indian actually composed the AFM, but that is what I propose to argue. I do not intend to suggest that the Sarvāstivādin Aśvaghoṣa, or even a "Mahāyāna Aśvaghoṣa" composed the AFM. The first place that any Aśvaghoṣa is listed as the author of the text is in Hui-yüan's Ta-ch'êng i chang, a work composed about a half century after Paramārtha was said to have translated the AFM, so the attribution of the text to Aśvaghoṣa probably postdated its composition. But there are a couple of pieces of important philological evidence, heretofore largely overlooked, that seem to point strongly to an Indian Buddhist, most likely Paramārtha himself, as the real author of the text, or at least of major parts of it. The first piece of evidence is the use in the AFM of the three categories of t'i, hsiang, and yung, categories which I will try to show were derived by the author of the AFM from Sanskrit categories used in the Ratnagotravibhāgamahāyānottaratantraśāstra (RGV) and which could not have been formulated by anyone who did not possess a knowledge of Sanskrit. The second piece of evidence is Paramārtha's interpolation of passages from the RGV into the Mahāyānasaṃgrahabhāṣya (MSbh), which seems to show not only that Paramārtha was intimately familiar with the RGV and its categories, but also that he was personally concerned about issues
central to the AFM. When examined together with some interesting biographical details from accounts of Paramārtha's life, this evidence seems to suggest the very real possibility that Paramārtha was the author of the AFM. (Grosnick, introduction, 65–66)The debate over the role of the Awakening of Faith in the theory and practice of Chinese Buddhism is one of the central ongoing debates among both Chinese Buddhists and scholars of Buddhism in the modern period. To understand this debate, and the views contained within it, it is necessary to contextualize it within the history of modern East Asian Buddhism. The following review focuses both on a critical assessment of the Awakening of Faith’s authenticity, as well as the role Ouyang played in shifting the course of this debate. This disputation was at the heart of Ouyang’s quest for authenticity. The chapter will not be a comprehensive treatment of all the thinkers involved in these debates; I will deal here only with dimensions of the text that became contentious for Ouyang and with the contribution of other participants who carried forward the debate at that time. (Aviv, introduction, 69)
Notes
- The Awakening of Faith exists in two purported “translations.” One is attributed to Paramārtha, T.32.1666.0575a03–0583b17, in 554 ce; the other, later version is attributed to Śikṣānanda, T.32.1667.0583b21–0591c22, in 695–700 ce. While the title includes the term Mahāyāna, and the text is often translated as the Awakening of Faith in the Mahāyāna or according to the Mahāyāna, I take the term Mahāyāna as part of the customary classificatory term in the canon rather than as part of the actual title, as is common with other texts with the same classificatory term and other texts marked with terms such as Abhidharma (阿毘達磨) or the mothers of the Buddha (佛母).
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 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
This new translation is the work of four leading scholars in the field—John Jorgensen, Dan Lusthaus, John Makeham, and Mark Strange—who have been writing prolifically on Buddhist and East Asian philosophy and are thus ideal translators for the treatise. The translation is the product of a long process of concerted effort, starting as a workshop exercise in 2012, growing over the years to incorporate researches from various perspectives, and eventually appearing in 2019 as the second of the Oxford Chinese Thought series, a series aimed to introduce the riches of Chinese thought to the West.
Read more here.The problem is compounded even further by the existence of one influential school of Buddhism, the Zen (Ch'an) school, not a few of whose teachers have openly insisted on the harmfulness of reading the scriptures for those intent on achieving Enlightenment. For these teachers and their followers, the scriptures might just as well be burned as read.[3]
This is not simply a modern problem; it existed in sixth century China.[4] This was the period that saw the appearance of Treatise on the Awakening of Faith in Mahāyāna (hereafter referred to as AFM). Once AFM appeared, it very quickly became popular. There seem to be two reasons for this: first, it satisfied the demand of people who wanted one volume that could comprehensively embrace all Buddhist doctrines; second, it is a non-sectarian text.[5] As a matter of fact, AFM was welcomed not only by non-sectarian people but by sectarian people as well. This occasioned another problem: members of some Buddhist sects who welcomed the appearance of AFM tried to use AFM to glorify their own sects. Many of the traditional commentators betrayed such tendencies, the most famous of these being Fa-tsang (643-712 A.D.), the third patriarch of the Hua-yen school in China.[6] One of his characteristic tactics was to anticipate the attack on his sectarian attitude by his opponents, the adherents of the Fa-hsiang school,[7] by using the doctrine of AFM to justify what was specifically the Hua-yen doctrine.
Fa-tsang's commentaries on AFM exerted a strong influence on his own and succeeding generations, the result being that AFM has sometimes been considered a Hua-yen text.[8] This is certainly unfortunate. But it underscores the hermeneutical problem of how to read a text. Ui Hakuju, one of the most noted of modern Japanese Buddhologists, responded to this problem in his Daijō kishin ron by cautiously suggesting that the text be read apart from its commentaries in order that its real message be grasped.[9] This suggestion is valid only insofar as it screens out those commentaries, such as Fa-tsang's, which already bring a point of view to the text and read the text as confirming that point of view. If, however, the commentary is truly exegetical in nature, then Ui's suggestion is invalid since it cuts off a prospective medium by which one's understanding of the text may be deepened. The commentaries on AFM written by the Korean monk Wǒnhyo (617-686 A.D.) are such a medium.[10]
Wǒnhyo is regarded as one of the three great commentators on AFM; the other two are Hui-yüan (523-592 A.D.) and Fa-tsang (643-712 A.D.).[11] Wǒnhyo's commentaries are very different from Fa-tsang's: Wǒnhyo is emphatic in characterizing AFM as a text embodying a principle by which all sectarian disputes may be harmonized. According to Wǒnhyo's understanding, if one interprets AFM as a sectarian teaching, one will betray the original intent of its author.[12] Unfortunately, in East Asia, including his home country of Korea, Wǒnhyo's commentaries
are simply famous; they are not well-studied.[13] They have generally been neglected in favor of Fa-tsang's.
Wǒnhyo is, undoubtedly, one of the foremost thinkers that Korea has produced; he wrote much else besides his commentaries on AFM. Yet, although he influenced both Chinese and Japanese thinkers,[14] he is almost unknown in the West. This thesis represents a preliminary attempt at remedying this situation. (Park, preface, 2–5)
Notes
- A number of books have been written about the Buddhist canon. For the Pali canon see Maurice Winternitz, A History of Indian Literature, Calcutta: University of Calcutta, 1933, especially Vol. II, Section III, pp. 1-423. For the Sanskrit texts see Yamada Ryūjō, Bongo Butten no shobunken, Kyoto: Heirakuji shoten, 1977. For the history of the formation of the original Buddhist texts in general, see Maeda Egaku's Genshi Bukkyō seiten no seiritsushi kenkyū, Tokyo: Sankibo Busshorin, 1964. This
is the most comprehensive book of its kind.
The following books on the Chinese Buddhist canon are reliable: Prabodh Chandra Bagchi, Le Canon Bouddhique en Chine; les Traducteurs et les Traductions, Vols. 1 and 4, Paris: Sino-Indica Publications de l'université de Calcutta, 1927-1938; Paul Demiéville, "Sur les Éditions Imprimées du Canon Chinois," Bulletin de l'Ecole Francaise d'Extreme-Orient, Tome XXIV, Hanoi, 1924; Ono Gemmyō, "Bukkyō kyōten sōron," vol. 12 of Busshō kaisetsu daijiten, Tokyo: Daitō shuppansha, 1931-1936; Kenneth Ch'en, Buddhism in China {Princeton: Princeton University Press, 1973), pp. 365-386.
- For the schools of Buddhism in China, see Kenneth Ch'en, ibid., pp. 297-364.
- As Yanagida Seizan, one of the most energetic of contemporary Japanese Zen scholars, says in his discussion of the origin of Ch'an Buddhism in China, the early Ch'an masters such as Bodhidharma (arrived in China in 521 A.D.) and Hui-neng (638-713) did not neglect the importance of canonical instruction. The negligence shown towards the canon was a fairly late development in Ch'an Buddhism, after it had become popular and powerful. Extreme condemnation of scriptural studies began with Kung-an (Koan) Ch'an masters such as Ta-hui (1088-1163). See Yanagida Seizan, Zen shisō (Tokyo: Chuo koronsha, 1975), pp. 9-106 and Yanagida Seizan, Shoki Zenshū shisho no kenkyū (Kyoto: Hozokan, 1967), pp. 419-484.
- In the second chapter of AFM, "Reasons for Writing the Treatise," there are two pairs of questions and answers; the second one of them is a discussion of this problem. See T. 1666, vol. 32, p. 575c, lines 7-17. Wǒnhyo discusses this in his commentary also: see T. 1844, vol. 44, p. 205c, line 5 - p. 206a, line 16.
- It is undeniable that AFM became popular very quickly because of the many early records which mention AFM and comrnenbaries on it. However, I disagree with previous scholars such as Mochizuki Shinko and Ui Hakuju about the reasons for its popularity. They claimed that its popularity was due to the fame of Asvaghoa and Paramārtha. This may be true, but it can be only partially true. Many texts bear the names of Aśvaghoṣa and Paramārtha, but none have been as influential as AFM. Therefore, one may say that it was the doctrinal content of AFM which guaranteed its success; only this can explain its prominent historical role in sixth century Chinese Buddhism. Although Wǒnhyo did not doubt the authenticity of the text, he did not discuss the author and translator, whereas Hui-yuan and Fa-tsang did discuss them. See the preface to Mochizuki Shinko's Daijō kishin ron no kenkyū (hereafter referred to as DKK-M) (Tokyo: Kanao bunendo, 1922), pp. 1-5. See also the postface to Ui Hakuju's Daijō kishin ron (hereafter referred to as DK-U) (Tokyo: Iwanami bunko, 1936), pp. 131-132. See also T. 1843 vol. 44, p. 175c, line 11 - p. 176a, line 8 and T. 1846, vol. 44, p. 245c, line 25 - p. 246a, line 8.
- For the nature of Fa-tsang's commentaries, see DK-U, p. 132. An excellent overall survey of commentaries on AFM is given in Mochizuki Shinko's DKK-M, pp. 203-346. Mochizuki's survey includes detailed and annotated explanations of 176 commentaries on AFM. For the most recent
comprehensive survey see Hirakawa Akira's Daijō kishin ron (Tokyo: Daizō shuppan kabushiki kaisha, 1976), pp. 390-413.
- Murakami Senshō gives a good review of the criticism of AFM. See his Daijō kishin ron kōgi (Tokyo: Tōyō daigaku shuppanbu, 1912), pp. 19-31.
- See DK-U, pp. 138-139.
- See ibid., p. 140.
- Wǒnhyo wrote nine commentaries on AFM; only two are extant: T. 1844 and T. 1845 (see Part Two, "Introduction to Translation"). For the titles of the seven missing commentaries see the third section of Part One, "Wǒnhyo's Bibliography."
- Almost all the books and records about AFM mention the three great commentaries. The earliest attested one to do so is the preface by the Japanese monk Kakugen. It is included in T. 1844, vol. 44, p. 202a, lines 3-4. See my translation of Kakugen's preface in the Appendix.
- T. 1845, vol. 44, p. 226b, line 12.
- Many books and papers have been published about Wǒnhyo, but few of them are critical. There have been three translations of Wǒnhyo's commentaries into modern Korean, but none of the three is reliable. See Note 3 to the translation in Part Two.
- See Motoi Nobuo's paper, "Shiragi Gangyo no denki ni tsuite," Ōtani gakuhō XLI, No. 1 (1961), p. 37.
I begin with showing two contrary interpretations of Paramârtha's notion of jiexing 解性. The traditional interpretation glosses jiexing in terms of "original awakening" (benjue 本覺) in the Awakening of Faith and hence betrays its strong tie to that text. In contrast, a contrary interpretation of jiexing is preserved in a Dunhuang fragment Taishō No. 2805 (henceforth abbreviated as T2805).
The crucial part of this dissertation consists in demonstrating that T2805 and the Awakening of Faith represent two competing lineages of the interpreters of Paramârtha. The first clue is that modern scholars have voiced objection to the traditional attribution of the Awakening of Faith to Paramârtha. In addition, I discovered that striking similarities exist between T2805 and Paramârtha's corpus with respect to terminology, style of phrasing, and doctrine. I further draw attention to the historical testimonies about two different doctrinal views held by Paramârtha's interpreters. Therefore, I argue that there were two lineages in the name of Paramârtha's disciples around 590 CE: the indirect lineage interpreted Paramârtha through the lens of the Awakening of Faith; and the direct lineage—represented by T2805—preserved Paramârtha's original teachings but died out prematurely. Later Chinese Buddhist tradition mistakenly regards the indirect lineage as Paramârtha's true heir and attributes the Awakening of Faith to Paramârtha.
This implies that Paramârtha may have agreed with Xuanzang 2T5c (600–664) much more than scholars used to assume. For example, Xuanzang's characterization of the notion of "aboriginal uncontaminated seeds" looks very similar to how Paramârtha depicts jiexing. It also implies that we should distinguish the strong sense of the notion of "tathāgatagarbha" in the Awakening of Faith from its weak sense. The fact that even Vasubandhu endorses the weak sense of "tathāgatagarbha" strongly challenges the received wisdom that Yogâcāra and Tathāgatagarbha were two distinct and antagonistic trends of thought in India.
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Yogācāra - Along with Madhyamaka, it was one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Asaṅga and Vasubandhu around the fourth century CE, many of its central tenets have roots in the Saṃdhinirmocanasūtra and the so-called third turning of the dharma wheel (see tridharmacakrapravartana). Skt. योगाचार Tib. རྣལ་འབྱོར་སྤྱོད་པ་ Ch. 瑜伽行派
original enlightenment - According to East Asian Buddhism, the intrinsic enlightenment of all sentient beings. This is obscured by the many stains present in the ālayavijñāna. When these are purified, the natural state of enlightenment is recovered, a status known as "actualized enlightenment." Ch. 本覺
actualized enlightenment - Actualized enlightenment is enlightenment that is attained through practice. It is contrasted with original enlightenment, which is the mind's innate purity in its natural state. Ultimately, there is no difference between them. Because of the presence of ignorance, sentient beings are blind to their true nature. By removing that ignorance, one actualizes enlightenment. Ch. 始覺
śrāvaka - The disciples of the Buddha who aspire to attain individual liberation or nirvāṇa. The final goal of the Hearers is to become an arhat, a state in which one has totally eliminated the inner problems of attachment, hatred and ignorance, the main causes for rebirth in this cycle of existence. There are four stages of a śrāvaka path including eight phases. Skt. श्रावक Tib. ཉན་ཐོས། Ch. 聲聞
Mahāyāna - Mahāyāna, or the Great Vehicle, refers to the system of Buddhist thought and practice which developed around the beginning of Common Era, focusing on the pursuit of the state of full enlightenment of the Buddha through the realization of the wisdom of emptiness and the cultivation of compassion. Skt. महायान Tib. ཐེག་པ་ཆེན་པོ། Ch. 大乘
Madhyamaka - Along with Yogācāra, it is one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Nāgārjuna around the second century CE, it is rooted in the Prajñāpāramitā Sūtras, though its initial exposition was presented in Nāgārjuna's Mūlamadhyamakakārikā. Skt. मध्यमक Tib. དབུ་མ་ Ch. 中觀見
Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt. बोधिसत्त्व Tib. བྱང་ཆུབ་སེམས་དཔའ། Ch. 菩薩
prabhāsvaratā - In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas. Skt. प्रभास्वर Tib. འོད་གསལ་ Ch. 光明
gzhan stong - The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature. Tib. གཞན་སྟོང་
āvaraṇa - Literally, that which obscures or conceals. Often listed as a set of two obscurations (sgrib gnyis): the afflictive emotional obscurations (Skt. kleśāvaraṇa, Tib. nyon mongs pa'i sgrib pa) and the cognitive obscurations (Skt. jñeyāvaraṇa, Tib. shes bya'i sgrib pa). By removing the first, one becomes free of suffering, and by removing the second, one becomes omniscient. Skt. आवरण Tib. སྒྲིབ་པ་
abhidharma - Abhidharma generally refers to the corpus of Buddhist texts which deals with the typological, phenomenological, metaphysical, and epistemological presentation of Buddhist concepts and teachings. The abhidharma teachings present a meta-knowledge of Buddhist sūtras through analytical and systemic schemas and are said to focus on developing wisdom among the three principles of training. The Abhidharma is presented alongside Sūtra and Vinaya as one of the three baskets of the teachings of the Buddha. Skt. अभिधर्म Tib. ཆོས་མངོན་པ། Ch. 阿毗达磨
Brahman - Brahman is the universal principle, supreme truth or ultimate reality in the Hindu religion considered to be absolute, eternal and blissful. A metaphysical concept, it is described as the single binding unity behind the diversity of all that exists. In Buddhism, while this metaphysical principle is not presented, one finds frequent mention of the deity named Brahmā, who is the personification of this principle. Skt. ब्रह्मन् Tib. ཚངས་པ།
Brahman - Brahman is the universal principle, supreme truth or ultimate reality in the Hindu religion considered to be absolute, eternal and blissful. A metaphysical concept, it is described as the single binding unity behind the diversity of all that exists. In Buddhism, while this metaphysical principle is not presented, one finds frequent mention of the deity named Brahmā, who is the personification of this principle. Skt. ब्रह्मन् Tib. ཚངས་པ།
prabhāsvaracitta - The luminous aspect of mind that is often contrasted with its empty aspect. It is often used figuratively to reference the cognizant, or knowing, aspect of mind and sometimes more literally as the natural luminosity of mind and luminous wisdom that is experienced in meditation. Skt. प्रभास्वरचित्त Tib. འོད་གསལ་གྱི་སེམས་ Ch. 光明心
