ExternalData New Method
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Abstract
This thesis, a comparison of the concepts of buddha-nature and dao-nature in the medieval period (from the 5th to the 10th centuries) of China, presents a historical investigation of the formation of the idea that insentient things are able to possess buddha-nature in medieval Chinese Mahāyāna Buddhism. In Chinese Mahāyāna Buddhism, the concept of buddha-nature was originally defined as a potential possessed by sentient beings that enabled them to achieve buddhahood. From the 6th century, the concept was reinterpreted within the Chinese Buddhist tradition so that insentient things were also able to possess buddha-nature. Recent scholarship has pointed out that the idea of insentient things having buddha-nature is a combination of Buddhist and Daoist ideas based on the concept of the all-pervading Dao found in the Zhuangzi 莊子. In this sense, buddha-nature seems to be interpreted as equivalent with the Dao of Daoism. My project suggests that the reinterpretation of buddha-nature in association with the insentient realm should be elucidated in a more nuanced way than the idea of all-pervasiveness of the Dao. A historical, doctrinal investigation of the intellectual formation of the concept of buddha-nature in Chinese Mahāyāna Buddhism demonstrates a new interpretation of buddha-nature in the context of insentient things having buddha-nature. Further, through a historical investigation of intellectual exchange between Buddhism and Daoism, some evidence provided in this project illustrates that the idea of insentient things having dao-nature in Daoism was not inherited from Buddhism, but drawn from Daoist tradition. This new perspective is different from that of some contemporary scholars who have claimed that the idea of insentient things having dao-nature was borrowed from Chinese Buddhism. A chronological investigation of the discussion of nature in Chinese thought demonstrates that the idea of insentient things having buddha-nature incorporates earlier Daoist traditions found in Arcane Study.
{{#external_value:Publications|source=https://commons-new.tsadra.org/index.php?title=Special%3AAsk&q={{urlencode:[[Dorje, G.]]}}&po=Publications&p%5Bformat%5D=csv|format=csv}}
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Simple value from DRL[edit]
| Value on DRL | A Direct Path to the Buddha Within |
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| Function | {{#external_value:BuNayTitle|source=https://research.tsadra.org/index.php?title=Special%3AAsk&q={{urlencode:[[A Direct Path to the Buddha Within]]}}&po=BuNayTitle&p[format]=csv|format=CSV with header}}
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| Result | A Direct Path to the Buddha Within |
| ✅ | |
Complex value from DRL[edit]
| Value on DRL | #[['gos lo tsA ba gzhon nu dpal]]. [[Theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel bshad de kho na nyid rab tu gsal ba'i me long]]. In ''[['Gos Lo tsā ba gZhon nu dpal's Commentary on the Ratnagotravibhāgavyākhyā]]''. Nepal Research Centre Publications, 24. Edited by Klaus-Dieter Mathes. Stuttgart: Franz Steiner Verlag, 2003. |
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Complex value from DRL that is URL encoded[edit]
| Value on DRL | #[['gos lo tsA ba gzhon nu dpal]]. [[Theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel bshad de kho na nyid rab tu gsal ba'i me long]]. In ''[['Gos Lo tsā ba gZhon nu dpal's Commentary on the Ratnagotravibhāgavyākhyā]]''. Nepal Research Centre Publications, 24. Edited by Klaus-Dieter Mathes. Stuttgart: Franz Steiner Verlag, 2003. |
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| Encoded into | %23%5B%5B%27gos+lo+tsA+ba+gzhon+nu+dpal%5D%5D.+%5B%5BTheg+pa+chen+po+rgyud+bla+ma%27i+bstan+bcos+kyi+%27grel+bshad+de+kho+na+nyid+rab+tu+gsal+ba%27i+me+long%5D%5D.+In+%27%27%5B%5B%27Gos+Lo+ts%C4%81+ba+gZhon+nu+dpal%27s+Commentary+on+the+Ratnagotravibh%C4%81gavy%C4%81khy%C4%81%5D%5D%27%27.+Nepal+Research+Centre+Publications%2C+24.+Edited+by+Klaus-Dieter+Mathes.+Stuttgart%3A+Franz+Steiner+Verlag%2C+2003. |
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Simple value from Commons[edit]
| Value on Commons | Great Vehicle |
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| Function | {{#external_value:Glossary-English|source=https://commons.tsadra.org/index.php?title=Special%3AAsk&q={{urlencode:[[Mahāyāna]]}}&po=Glossary-English&p[format]=csv&p[sep]=;&p[valuesep]=;|format=CSV with header}}
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| Result | Great Vehicle |
| ✅ | |
Complex value from Commons[edit]
| Value on Commons | Enlightenment has the sense of complete actualization of one's true nature or total understanding of reality and freedom from suffering that comes from achieving that realization.
Enlightenment (Skt., ''bodhi''; Tib., ''byang chub'') is a state that can potentially be attained by any being with a mind. The very nature of the mind as a clear and radiant entity, and of the defilements as adventitious entities that are not essential to our nature, is what allows for the possibility of mental purification, and hence of enlightenment. The clearest doctrinal formulation of this idea is to be found in the concept of buddha-nature (''tathagatagarbha''; ''de bzhin gshegs pa'i snying po''). Whether buddha-nature is the primordial presence of an enlightened state in the minds of beings, something that merely needs to be uncovered, or only a potential that permits the attainment of that state is of course a disputed point in the tradition. Here, it is only important to note that the vast majority of Mahāyāna schools maintain that all beings, regardless of birth, race, social status, and gender, are capable of the attainment of the state of human perfection known as enlightenment.
Source: page 192, “Liberation: An Indo-Tibetan Perspective” by José Ignacio Cabezón. Buddhist-Christian Studies, Vol. 12 (1992), pp. 191-198 Published by: University of Hawai'i Press Stable URL: https://www.jstor.org/stable/1389971
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| Function | {{#external_value:Glossary-Senses|source=https://commons.tsadra.org/index.php?title=Special%3AAsk&q={{urlencode:[[Bodhi]]}}&po=Glossary-Senses&p[format]=csv|format=CSV with header}}
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| Result | Enlightenment has the sense of complete actualization of one's true nature or total understanding of reality and freedom from suffering that comes from achieving that realization.
Enlightenment (Skt., bodhi; Tib., byang chub) is a state that can potentially be attained by any being with a mind. The very nature of the mind as a clear and radiant entity, and of the defilements as adventitious entities that are not essential to our nature, is what allows for the possibility of mental purification, and hence of enlightenment. The clearest doctrinal formulation of this idea is to be found in the concept of buddha-nature (tathagatagarbha; de bzhin gshegs pa'i snying po). Whether buddha-nature is the primordial presence of an enlightened state in the minds of beings, something that merely needs to be uncovered, or only a potential that permits the attainment of that state is of course a disputed point in the tradition. Here, it is only important to note that the vast majority of Mahāyāna schools maintain that all beings, regardless of birth, race, social status, and gender, are capable of the attainment of the state of human perfection known as enlightenment. Source: page 192, “Liberation: An Indo-Tibetan Perspective” by José Ignacio Cabezón. Buddhist-Christian Studies, Vol. 12 (1992), pp. 191-198 Published by: University of Hawai'i Press Stable URL: https://www.jstor.org/stable/1389971 |
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Complex value from Commons that is URL encoded[edit]
| Value on Commons | Enlightenment has the sense of complete actualization of one's true nature or total understanding of reality and freedom from suffering that comes from achieving that realization.
Enlightenment (Skt., ''bodhi''; Tib., ''byang chub'') is a state that can potentially be attained by any being with a mind. The very nature of the mind as a clear and radiant entity, and of the defilements as adventitious entities that are not essential to our nature, is what allows for the possibility of mental purification, and hence of enlightenment. The clearest doctrinal formulation of this idea is to be found in the concept of buddha-nature (''tathagatagarbha''; ''de bzhin gshegs pa'i snying po''). Whether buddha-nature is the primordial presence of an enlightened state in the minds of beings, something that merely needs to be uncovered, or only a potential that permits the attainment of that state is of course a disputed point in the tradition. Here, it is only important to note that the vast majority of Mahāyāna schools maintain that all beings, regardless of birth, race, social status, and gender, are capable of the attainment of the state of human perfection known as enlightenment.
Source: page 192, “Liberation: An Indo-Tibetan Perspective” by José Ignacio Cabezón. Buddhist-Christian Studies, Vol. 12 (1992), pp. 191-198 Published by: University of Hawai'i Press Stable URL: https://www.jstor.org/stable/1389971
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| Function | {{#urldecode:{{#external_value:EncodedGlossary-Senses|source=https://commons.tsadra.org/index.php?title=Special%3AAsk&q={{urlencode:[[Bodhi]]}}&po=EncodedGlossary-Senses&p[format]=csv|format=CSV with header}}}}
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| Result | Enlightenment has the sense of complete actualization of one's true nature or total understanding of reality and freedom from suffering that comes from achieving that realization.
Enlightenment (Skt., bodhi; Tib., byang chub) is a state that can potentially be attained by any being with a mind. The very nature of the mind as a clear and radiant entity, and of the defilements as adventitious entities that are not essential to our nature, is what allows for the possibility of mental purification, and hence of enlightenment. The clearest doctrinal formulation of this idea is to be found in the concept of buddha-nature (tathagatagarbha; de bzhin gshegs pa'i snying po). Whether buddha-nature is the primordial presence of an enlightened state in the minds of beings, something that merely needs to be uncovered, or only a potential that permits the attainment of that state is of course a disputed point in the tradition. Here, it is only important to note that the vast majority of Mahāyāna schools maintain that all beings, regardless of birth, race, social status, and gender, are capable of the attainment of the state of human perfection known as enlightenment. Source: page 192, “Liberation: An Indo-Tibetan Perspective” by José Ignacio Cabezón. Buddhist-Christian Studies, Vol. 12 (1992), pp. 191-198 Published by: University of Hawai'i Press Stable URL: https://www.jstor.org/stable/1389971 |
| ✅ | |
