Andrew Rawlinson
Andrew Rawlinson was a war baby (b.1943) and lived in 17 different places by the time he was six. He got hit early on: Elvis, Jelly Roll Morton, Samuel Johnson, John Keats, Jack Kerouac, Cezanne, Pollock. And Zeus. He added philosophy and Indian traditions to rock’n’roll, jazz and literature. He was a scholar at Cambridge and did a Ph.D on the Lotus Sūtra at the University of Lancaster. He taught Buddhism for 20 years and put on a course on Altered States of Consciousness at Berkeley and Santa Barbara. He is the author of The Book of Enlightened Masters: Western Teachers on Eastern Traditions (Open Ciourt, 1997) and The Hit: Into the Rock’n’Roll Universe and Beyond (99 Press, 2014). (Source Accessed May 19, 2020)
Library Items
Early Ch'an in China and Tibet
Ch'an (Zen) Buddhism was popularized in the West by writers such as D.T. Suzuki and Alan Watts as a kind of 'romantic abstraction' outside of history. The papers in this volume, originally presented at a unique conference sponsored by U.C. Berkeley and the San Francisco Zen Center, go a long way
towards revealing the complex historical development of Ch'an theory and practice both in China and Tibet.
The papers on China reveal Ch' an not as a single line of transmission from Bodhidharma, but as a complex of contending and even hostile factions. Furthermore, the view which sees Ch'an as the sinicization of Buddhism through Taoism is questioned through an examination of the Taoism that was actually prevalent during the establishment of Ch' an
in China.
The papers on Tibet take us to the heart of the controversies surrounding the origins of Buddhism in that country, based on exciting research into the
Tunhuang materials, the indigenous rDzogs-chen system, and the 'Sudden vs. Gradual Enlightenment' controversy.
Of particular note in this volume is the inclusion of several translations of papers by noted Japanese scholars who have led the way in this type of research,
Lai, Whalen, and Lewis R. Lancaster, eds. Early Ch’an in China and Tibet. Berkeley Buddhist Studies Series 5. Berkeley, CA: Asian Humanities Press, 1983.
Lai, Whalen, and Lewis R. Lancaster, eds. Early Ch’an in China and Tibet. Berkeley Buddhist Studies Series 5. Berkeley, CA: Asian Humanities Press, 1983.;Early Ch'an in China and Tibet;Zen - Chan;The doctrine of buddha-nature in Indian Buddhism;The doctrine of buddha-nature in Chinese Buddhism;Early Ch'an in China and Tibet
The Ambiguity of the Buddha-Nature Concept in India and China
This paper has three aims. First, to demonstrate the irreducible ambiguity of what we may very generally call the Buddha's real or essential nature (as we find it in certain Mahāyāna texts). Secondly, to give an explanation of how this ambiguity arose within the Mahāyāna. Thirdly, to see how the Chinese handled this ambiguity. Since my argument takes some time to unfold, I give a summary straightaway without supporting evidence
The concept of the Buddha's real or essential nature is referred to by (or better: rests upon) many different Sanskrit terms - e.g. (tathāgata-)dhātu, (buddha-)gotra, (tathāgata-)garbha, dharmatā, dharma-kāya, buddhatā. Other terms that are closely related are Tathatā, āśraya, prakṛti, prabhāsvara-citta, dharma-dhātu, buddha-jñāna.'"`UNIQ--ref-00000069-QINU`"' So when we speak of the Buddha-nature (which is how I will abbreviate the more cumbersome 'the Buddha's real or essential nature' from now on), we are tacitly drawing upon some or all of these terms, which have their own ramifications and interrelations, of course. This is a very complex situation and I want to try and clarify it by approaching it from two angles. First, historically, I want to propose that Buddhism in India always had within it three strands which tended to view and understand the Dharma from their own standpoint; these strands are those of śīla, samādhi and prajñā (see p. 262 for details). Secondly, conceptually, I propose a number of what may be called conceptual nets or images (e.g. withinness, foundation, nature/being—see p. 263 for details) that can be applied to the concept of the Buddha-nature, and which (a) tend to hang together as a group, but in addition (b) each of the conceptual nets to a large extent determines the sort of terminology that is used when speaking of the Buddha-nature. Part of my argument is that works like the RGV (and to a lesser degree, the ŚMS) represent a systematization of the different terms (and hence, tacitly, the conceptual nets that give rise to these terms) that were available at the time that the Mahāyāna was growing to maturity.'"`UNIQ--ref-0000006A-QINU`"' This period of the Mahāyāna is usually referred to as the third turning of the Dharma-cakra; it involved a fundamental shift in the axis of Buddhism which led to a bhedābheda philosophy (i.e. the Absolute is both distinct and non-distinct from its attributes). Finally, we look at what the Chinese made of all this. They settled on the term fo hsing to mean 'Buddha-nature', but we find that hsing is used to translate different Sanskrit terms (e.g. prakṛti, gotra, bhāva—see p. 267 for details), and that these Sanskrit terms are themselves translated by other words than hsing (e.g. t'i, shen, chen, shih). In other words, the inherent ambiguities in the Sanskrit terminology are replaced by inherent ambiguities in the Chinese terminology. In addition, because garbha (which nearly always means 'embryo' in Sanskrit) is translated by ts'ang, ( = 'womb'; lit. 'storehouse'), a certain vacuum was created in the Chinese vocabulary which the terms fo hsing and fo hsin ( = buddha-citta) neatly filled. (Rawlinson, introductory remarks, 259–60)
The concept of the Buddha's real or essential nature is referred to by (or better: rests upon) many different Sanskrit terms - e.g. (tathāgata-)dhātu, (buddha-)gotra, (tathāgata-)garbha, dharmatā, dharma-kāya, buddhatā. Other terms that are closely related are Tathatā, āśraya, prakṛti, prabhāsvara-citta, dharma-dhātu, buddha-jñāna.'"`UNIQ--ref-00000069-QINU`"' So when we speak of the Buddha-nature (which is how I will abbreviate the more cumbersome 'the Buddha's real or essential nature' from now on), we are tacitly drawing upon some or all of these terms, which have their own ramifications and interrelations, of course. This is a very complex situation and I want to try and clarify it by approaching it from two angles. First, historically, I want to propose that Buddhism in India always had within it three strands which tended to view and understand the Dharma from their own standpoint; these strands are those of śīla, samādhi and prajñā (see p. 262 for details). Secondly, conceptually, I propose a number of what may be called conceptual nets or images (e.g. withinness, foundation, nature/being—see p. 263 for details) that can be applied to the concept of the Buddha-nature, and which (a) tend to hang together as a group, but in addition (b) each of the conceptual nets to a large extent determines the sort of terminology that is used when speaking of the Buddha-nature. Part of my argument is that works like the RGV (and to a lesser degree, the ŚMS) represent a systematization of the different terms (and hence, tacitly, the conceptual nets that give rise to these terms) that were available at the time that the Mahāyāna was growing to maturity.'"`UNIQ--ref-0000006A-QINU`"' This period of the Mahāyāna is usually referred to as the third turning of the Dharma-cakra; it involved a fundamental shift in the axis of Buddhism which led to a bhedābheda philosophy (i.e. the Absolute is both distinct and non-distinct from its attributes). Finally, we look at what the Chinese made of all this. They settled on the term fo hsing to mean 'Buddha-nature', but we find that hsing is used to translate different Sanskrit terms (e.g. prakṛti, gotra, bhāva—see p. 267 for details), and that these Sanskrit terms are themselves translated by other words than hsing (e.g. t'i, shen, chen, shih). In other words, the inherent ambiguities in the Sanskrit terminology are replaced by inherent ambiguities in the Chinese terminology. In addition, because garbha (which nearly always means 'embryo' in Sanskrit) is translated by ts'ang, ( = 'womb'; lit. 'storehouse'), a certain vacuum was created in the Chinese vocabulary which the terms fo hsing and fo hsin ( = buddha-citta) neatly filled. (Rawlinson, introductory remarks, 259–60)
Rawlinson, Andrew. "The Ambiguity of the Buddha-Nature Concept in India and China." In Early Ch’an in China and Tibet, edited by Whalen Lai and Lewis Lancaster, 259-79. Berkeley: Asian Humanities Press, 1983.
Rawlinson, Andrew. "The Ambiguity of the Buddha-Nature Concept in India and China." In Early Ch’an in China and Tibet, edited by Whalen Lai and Lewis Lancaster, 259-79. Berkeley: Asian Humanities Press, 1983.;The Ambiguity of the Buddha-Nature Concept in India and China;The doctrine of buddha-nature in Indian Buddhism;The doctrine of buddha-nature in Chinese Buddhism;Andrew Rawlinson; 
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