original enlightenment

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Latest revision as of 14:19, 16 March 2020

Chinese Noun

original enlightenment

original enlightenment
本覺

Basic Meaning

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."

Read It in the Scriptures

The essence of Mind is free from thoughts. The characteristic of that which is free from thoughts is analogous to that of the sphere of empty space that pervades everywhere. The one [without any second, i.e., the absolute] aspect of the world of reality (dharmadhātu) is none other than the undifferentiated dharmakāya, the “essence body” of the Tathāgata. [Since the essence of Mind is] grounded on the dharmakāya, it is to be called the original enlightenment. Why? Because “original enlightenment” indicates [the essence of Mind (a priori)] in contradistinction to [the essence of Mind in] the process of actualization of enlightenment; the process of actualization of enlightenment is none other than [the process of integrating] the identity with the original enlightenment.  
~ The Awakening of Faith in the Mahāyāna
On this topic
Article
Buddhism and Nature—East Asian
Barnhill, David L. "Buddhism and Nature—East Asian." In Vol. 1 of Encyclopedia of Religion and Nature, edited by Bron Taylor, 236–39. London: Continuum, 2008. https://www.uwosh.edu/facstaff/barnhill/244-intro/buddhism-ern.
Barnhill, David L. "Buddhism and Nature—East Asian." In Vol. 1 of Encyclopedia of Religion and Nature, edited by Bron Taylor, 236–39. London: Continuum, 2008. https://www.uwosh.edu/facstaff/barnhill/244-intro/buddhism-ern.
PhD Diss
Jiang, B.: Cataphatic Emptiness: rGyal-tshab on the Buddha-essence Theory of Asaṅga's Ratnagotravibhāgavyākhyā
Abstract


This doctoral dissertation studies the Ratnagotravibhāga (Uttaratantra), the only surviving Indian Buddhist treatise on the Buddha-essence doctrine, by way of one of its major Tibetan commentaries, rGyal-tshab Dar-ma-rin-chen (1364-1432)'s Theg pa chen po rGyud bla ma'i ṭīkā. This project consists of three parts: a special edition of the first chapter of the Theg pa chen po rGyud bia ma'i ṭīkā, an English translation of the selected sections of that commentary, and a comparative analysis which follows six distinct lines of inquiry.
      The six lines are: rGyal-tshab's doctrinal classification of the text; his critiques of absolutism, skepticism, and quietism in connection with diverse interpretations of the Buddha-essence doctrine in Tibetan traditions as well as a tentative comparison with critiques of the theory of "Original-enlightenment" in modern Chinese Buddhism; his analysis of the title of Tibetan version and the structure of the text; rGyal-tshab's

philosophical positions on reality, Element, and natural luminosity of the mind; his expositions of the tripartite Buddha-essence, its ten aspects, and the eighteen similes; and the notion "spiritual gene" understood by dGe-lugs-pas.
      This comparative approach will provide a broader synthetic understanding of the role that Buddha-essence played as a doctrinal genre in Tibetan intellectual history.
Jiang, Bo. "Cataphatic Emptiness: rGyal-tshab on the Buddha-Essence Theory of Asaṅga's Ratnagotravibhāgavyākhyā." PhD diss., Columbia University, 2008.
Article
Critical Buddhism and Returning to the Sources
No abstract given. Here are the first relevant paragraphs:

Critical Buddhism was inevitable. That it was given voice by prominent Japanese scholars noted for their work in non-East Asian Buddhism was also inevitable. That it has provoked strong, even hostile, reactions was inevitable as well. Inevitable means that the causes and conditions that gave rise to Critical Buddhism can be analyzed and understood to show that it has a context, a history, and a necessity. Critical Buddhism is necessary. Thinking about what arises through causes and conditions, especially in terms of how that impacts on cultural and social realities, is a principal component of both Critical Buddhism and Buddhism properly practiced.
      This essay will examine some—but certainly not all—of the factors that have contributed to Critical Buddhism. Some arguments and observations will be offered that, while not retellings from the writings of the Critical Buddhists, run parallel to them. These parallels, which I offer as supplements, recast some of their arguments and focus on issues and areas germane to their undertaking. After discussing the inevitability of Critical Buddhism in the context of twentieth-century Japanese Buddhist scholarship, I will turn to some of the events that took place in China during the seventh and eighth centuries that were decisive for the prevalence in East Asia of the type(s) of Buddhism they criticize. This will be followed by a critique of what has happened to the notion of enlightenment in East Asian Buddhism, particularly in the Ch’an and Zen traditions, with reference to the problem of hongaku (original enlightenment) and the authority of lineage transmission. Then, stepping back into a wider context, I will suggest that, far from being the idiosyncratic, misguided departure depicted by its detractors, Critical Buddhism is the inevitable revisiting of a theme that has been central to Buddhism since its onset. All the above points concern inevitabilities: the trajectory and accomplishments of Japanese scholarship in this century coupled with the crisis of Buddhism in the modern world; the decisive historical events that have established a pervasive ideological underpinning in East Asian Buddhism that Matsumoto and Hakamaya have labeled dhātu-vāda, combined with the exclusion of other, counteracting Buddhist tendencies found elsewhere in the Buddhist world, such as Buddhist logic; the undermining of certain foundational Buddhist notions, such as enlightenment, as a result of or in tandem with the growth of dhātu-vāda ideology; the persistent self-criticism and self-reevaluation that Buddhism has subjected itself to, often glorifying the critique and the critics (Nāgārjuna being the most famous example)—all these points have made it inevitable that Critical Buddhism appear today in Japan (and elsewhere). Finally, while examining an aspect of Matsumoto’s critique of The Record of Lin-chi, I will suggest some tactical distinctions that should be considered by those critical of Critical Buddhism (Lusthaus, "Critical Buddhism and Returning to the Sources," 30–31)
Lusthaus, Dan. "Critical Buddhism and Returning to the Sources." In Pruning the Bodhi Tree: The Storm over Critical Buddhism, edited by Jamie Hubbard and Paul L. Swanson, 56–80. Honolulu: University of Hawai'i Press, 1997.
Book
Cultivating Original Enlightenment
Wŏnhyo (617–686) is the dominant figure in the history of Korean Buddhism and one of the most influential thinkers in the Korean philosophical tradition. Koreans know Wŏnhyo in his various roles as Buddhist mystic, miracle worker, social iconoclast, religious proselytist, and cultural hero. Above all else, Wŏnhyo was an innovative thinker and prolific writer, whose works cover the gamut of Indian and Sinitic Buddhist materials: Some one hundred treatises and commentaries are attributed to him, twenty-three of which are extant today. Wŏnhyo’s importance is not limited to the peninsula, however. His writings were widely read in China and Japan, and his influence on the overall development of East Asian Mahāyāna thought is significant, particularly in relation to the Huayan, Chan, and Pure Land schools. In Cultivating Original Enlightenment, the first volume in The International Association of Wŏnhyo Studies’ Collected Works of Wŏnhyo series, Robert E. Buswell Jr. translates Wŏnhyo’s longest and culminating work, the Exposition of the Vajrasamâdhi-Sûtra (Kŭmgang Sammaegyŏng Non). Wŏnhyo here brings to bear all the tools acquired throughout a lifetime of scholarship and meditation to the explication of a scripture that has a startling connection to the Korean Buddhist tradition. In his treatise, Wŏnhyo examines the crucial question of how enlightenment can be turned from a tantalizing prospect into a palpable reality that manifests itself in all activities. (Source: University of Hawai'i Press)
Buswell, Robert E., Jr. Cultivating Original Enlightenment: Wǒnhyo's Exposition of the Vajrasamādhi-Sūtra (Kǔmgang Sammaegyǒng Non). International Association of Wŏnhyo Studies' Collected Works of Wŏnhyo 1. Honolulu: University of Hawai'i Press, 2007.
Book
Daijō kishinron no kenkyū
Anthology of articles covering such topics as the early history of the Awakening of Faith, the influence of its doctrine of original enlightenment on early Chan, Fazang's commentary, the rhetoric of the text, and the concept of the "one vehicle" (ekayāna). (Source Accessed July 3, 2020)
Inoue, Katsuhito, ed. Daijō kishinron no kenkyū. Suita-shi, Osaka, Japan: Kansai Daigaku Shuppanbu, 2000.
Audio
Inherent Buddha Nature
Kaiji Jeffrey Schneider gives a general dharma talk on buddha-nature at the San Francisco Zen Center. He begins with a discussion of the five skandhas and discusses how the later notion of tathāgatagarbha represented a radical shift in the Buddhist understanding of the mind and consciousness.
Schneider, Jeffrey. "Inherent Buddha Nature." Recorded January 16, 2018 at San Francisco Zen Center's City Center. Audio, 32:01. https://soundcloud.com/sanfranciscozencenter/inherent-buddha-nature.
Interview
Interview with Jamie Hubbard and Paul Swanson
Jamie Hubbard and Paul Swanson discuss Critical Buddhism, buddha-nature, and their book Pruning the Bodhi Tree.
Interview
Interview with Venerable Dhammadipa
Venerable Dhammadipa discusses the term tathābatagarbha, the Yogācāra tradition, and the Awakening of Faith in the Mahāyāna.
Video
Jacqueline Stone at the 2019 Tathāgatagarbha Symposium
Jacqueline Stone discusses the doctrine of original enlightenment (hongaku hōmon) and the debate over whether such a concept negates the need for practice and legitimates sinful acts. She explores the notion of original enlightenment as it is portrayed in the twelfth-century text known as Shinnyo kan (Contemplation of Suchness).
Stone, Jacqueline. "From Buddha Nature to Original Enlightenment: 'Contemplating Suchness' in Medieval Japan." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 47:26. https://www.youtube.com/watch?v=1zXXWsD39hc.
Article
On the Awakening of Faith in the Mahāyāna
An introduction to the Awakening of Faith
Gardner, Alex. "On the Awakening of Faith in the Mahāyāna." Buddha-Nature: A Tsadra Foundation Initiative, October 9, 2019. https://buddhanature.tsadra.org/index.php/Articles/On_the_Awakening_of_Faith_in_the_Mah%C4%81y%C4%81na
Video
On the Awakening of Faith in the Mahāyāna by Venerable Dhammadipa
Venerable Dhammadipa discusses the significance of the text Awakening of Faith in the Mahāyāna, a text which he has translated into Czech.
Thero, Ven. Dhammadipa. "On the Awakening of Faith in the Mahāyāna." Interview by Marcus Perman. Salon Tibétain, Tsadra Foundation, Boulder, CO, Jan 30, 2019. Video, 15:45. https://www.youtube.com/watch?v=T31Tk_Pj_nI.
Book
Original Enlightenment and the Transformation of Medieval Japanese Buddhism
Original enlightenment thought (hongaku shiso) dominated Buddhist intellectual circles throughout Japan’s medieval period. Enlightenment, this discourse claims, is neither a goal to be achieved nor a potential to be realized but the true status of all things. Every animate and inanimate object manifests the primordially enlightened Buddha just as it is. Seen in its true aspect, every activity of daily life—eating, sleeping, even one’s deluded thinking—is the Buddha’s conduct. Emerging from within the powerful Tendai School, ideas of original enlightenment were appropriated by a number of Buddhist traditions and influenced nascent theories about the kami (local deities) as well as medieval aesthetics and the literary and performing arts.


Scholars and commentators have long recognized the historical importance of original enlightenment thought but differ heatedly over how it is to be understood. Some tout it as the pinnacle of the Buddhist philosophy of absolute non-dualism. Others claim to find in it the paradigmatic expression of a timeless Japanese spirituality. According other readings, it represents a dangerous anti-nomianism that undermined observance of moral precepts, precipitated a decline in Buddhist scholarship, and denied the need for religious discipline. Still others denounce it as an authoritarian ideology that, by sacralizing the given order, has in effect legitimized hierarchy and discriminative social practices. Often the acceptance or rejection of original enlightenment thought is seen as the fault line along which traditional Buddhist institutions are to be differentiated from the new Buddhist movements (Zen, Pure Land, and Nichiren) that arose during Japan’s medieval period.

Jacqueline Stone’s groundbreaking study moves beyond the treatment of the original enlightenment doctrine as abstract philosophy to explore its historical dimension. Drawing on a wealth of medieval primary sources and modern Japanese scholarship, it places this discourse in its ritual, institutional, and social contexts, illuminating its importance to the maintenance of traditions of lineage and the secret transmission of knowledge that characterized several medieval Japanese elite culture. It sheds new light on interpretive strategies employed in pre-modern Japanese Buddhist texts, an area that hitherto has received a little attention. Through these and other lines of investigation, Stone problematizes entrenched notions of “corruption” in the medieval Buddhist establishment. Using the examples of Tendai and Nichiren Buddhism and their interactions throughout the medieval period, she calls into question both overly facile distinctions between "old" and "new" Buddhism and the long-standing scholarly assumptions that have perpetuated them. This study marks a significant contribution to ongoing debates over definitions of Buddhism in the Kamakura era (1185–1333), long regarded as a formative period in Japanese religion and culture. Stone argues that "original enlightenment thought" represents a substantial rethinking of Buddhist enlightenment that cuts across the distinction between "old" and "new" institutions and was particularly characteristic of the medieval period.

(Source: University of Hawai'i Press)
Stone, Jacqueline. Original Enlightenment and the Transformation of Medieval Japanese Buddhism. Kuroda Studies in East Asian Buddhism 12. Honolulu: University of Hawai'i Press, 2003.
Video
Seiji Kumagai at the 2019 Tathāgatagarbha Symposium
Seiji Kumagai discusses the theory of “innate enlightenment” (hongaku) in Japanese Buddhism. He argues that Shinran clearly showed a negative attitude toward innate enlightenment despite the fact that he used terms which are often regarded to be associated with the theory.
Kumagai, Seiji. "How the Concepts of 'Buddha-Nature' (Tathāgatagarbha) and 'Innate Enlightenment' (Hongaku) Were Interpreted by Shinran (1173–1263), Founder of the Jōdo-Shin-Shū School of Japanese Pure Land Buddhism." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 47:28. https://www.youtube.com/watch?v=_KwdudJF4hc.
Book
The Awakening of Faith (2005)
Taishō 1666

Volume 32

This treatise, The Awakening of Faith, sometimes known by the longer title of The Awakening of Faith in the Mahayana, presents a concise synopsis of both the theoretical and practical aspects of the central ideas of Mahāyāna Buddhism, and has therefore been widely read as an introduction to this branch. A short work, it remains extremely important in the history of Buddhism, having exerted influence in China and Japan on the schools of Hua-yen (Jp. Kegon), T'ien-t'ai (Jp. Tendai), Chan/Zen, Pure Land (Ch. Jìngtǔzōng; Jp. Jōdo Bukkyō), Chên-yen (Jp. Shingon), and more.

However, many questions remain concerning the author and place of composition, including whether it was composed in India or China, and whether the attributive author Aśvaghoṣa lived before or after Nāgārjuna.

Source Skt. *Mahāyānaśraddhotpāda-śāstra, attributed to Aśvaghoṣa. Brought into the Chinese by Paramārtha as Dasheng qixin lun (大乘起信論). 1 fascicle.

Editor’s Note: This is a reprint of the sutra as translated by the late Dr. Yoshito S. Hakeda and originally published by Columbia University Press. This reprint edition retains Dr. Hakeda's chapter and subdivision headings and his commentaries, which are set in italicized paragraphs within the text itself. (Source: BDK America)
Hakeda, Yoshito S., trans. The Awakening of Faith. Attributed to Aśvaghoṣa. Translated from the Chinese of Paramārtha (Taishō vol. 32, no. 1666). BDK English Tripiṭaka 63, no. 4. Berkeley, CA: Numata Center for Buddhist Translation and Research, 2005. Reprint of the first edition, 1967.
Article
The Idea of Dhātu-vāda in Yogācāra and Tathāgata-garbha Texts
Hakamaya Noriaki and Matsumoto Shirõ are convinced that tathāgatagarbha theory and the Yogācāra school share a common framework that they call dhātu-vāda or "locus theory." The word dhātu-vāda itself is a neologism introduced by Matsumoto'"`UNIQ--ref-00000162-QINU`"' and adopted by Hakamaya.'"`UNIQ--ref-00000163-QINU`"' They argue that the dhātu-vāda idea stands in direct contradiction to the authentic Buddhist theory of pratītyasamutpāda or "dependent origination," which in turn leads them to consider tathāgata-garbha and Yogācāra theories to be non-Buddhist. In their opinion, not only these Indian theories but also the whole of "original enlightenment thought" (hongaku shisõ) in East Asia fell under the shadow of the dhātu-vāda idea,'"`UNIQ--ref-00000164-QINU`"' with the result that most of its Buddhism is dismissed as not Buddhist at all.'"`UNIQ--ref-00000165-QINU`"'
      The idea of dhātu-vāda is thus an integral part of the Critical Buddhism critique and as such merits careful examination in any evaluation of the overall standpoint. Since Matsumoto first found the dhātu-vāda structure in Indian tathāgata-garbha and Yogācāra literature, we need to begin with a look at the texts in question. My approach here will be purely philological and will limit itself to the theoretical treatises (śāstras). (Yamabe, introductory remarks, 193)

Read more here:
Yamabe, Nobuyoshi. "The Idea of Dhātu-vāda in Yogācāra and Tathāgata-garbha Texts." In Pruning the Bodhi Tree: The Storm over Critical Buddhism, edited by Jamie Hubbard and Paul L. Swanson, 193–204. Honolulu: University of Hawai’i Press, 1997.
PhD Diss
Grosnick, W.: The Zen Master Dōgen’s Understanding of the Buddha-Nature in Light of the Historical Development of the Buddha-Nature Concept in India, China, and Japan
. . . The present study will have a twofold purpose: 1) to examine the history of the Buddha-nature concept in an attempt to discover a central core of meaning inherent in the concept, and 2) to evaluate Dōgen's view of the Buddha-nature in the light of that central core of meaning. Parts I and II of this work, which examine the doctrinal history of the Buddha-nature concept in India and China, are devoted to the former task, and Part III, which examines Dōgen's thought concerning the Buddha-nature, is devoted to the latter. It is hoped that through the examination of Dōgen's conception of the Buddha-nature in the light of the previous articulation of the concept, it will be possible to form conclusions concerning the significance of Dōgen's thought in Buddhist doctrinal history. (Grosnick, introduction, 7–8)
Grosnick, William. "The Zen Master Dōgen’s Understanding of the Buddha-Nature in Light of the Historical Development of the Buddha-Nature Concept in India, China, and Japan." PhD diss., University of Wisconsin-Madison, 1979.
Book
Treatise on Awakening Mahāyāna Faith
Dasheng qixin lun, or Treatise on Awakening Mahāyāna Faith has been one of the most important texts of East Asian Buddhism since it first appeared in sixth-century China. It outlines the initial steps a Mahāyāna Buddhist needs to take to reach enlightenment, beginning with the conviction that the Mahāyāna path is correct and worth pursuing. The Treatise addresses many of the doctrines central to various Buddhist teachings in China between the fifth and seventh centuries, attempting to reconcile seemingly contradictory ideas in Buddhist texts introduced from India. It provided a model for later schools to harmonize teachings and sustain the idea that, despite different approaches, there was only one doctrine, or Dharma. It profoundly shaped the doctrines and practices of the major schools of Chinese Buddhism: Chan, Tiantai, Huayan, and to a lesser extent Pure Land. It quickly became a shared resource for East Asian philosophers and students of Buddhist thought. Drawing on the historical and intellectual contexts of Treatise's composition and paying sustained attention to its interpretation in early commentaries, this new annotated translation of the classic, makes its ideas available to English readers like never before. The introduction orients readers to the main topics taken up in the Treatise and gives a comprehensive historical and intellectual grounding to the text. This volume marks a major advance in studies of the Treatise, bringing to light new interpretations and themes of the text. (Source: Oxford University Press)
Jorgensen, John, Dan Lusthaus, John Makeham, and Mark Strange, eds. and trans. Treatise on Awakening Mahāyāna Faith. New York: Oxford University Press, 2019.
Audio
Trusting in Our Own Buddha Nature
Rinso Ed Sattizahn gives a dharma talk at San Francisco Zen Center's City Center on the topic of buddha-nature. He touches on selections from Dōgen's Genjōkōan to illustrate this Buddhist teaching.
Sattizahn, Rinso Ed. "Trusting in Our Own Buddha Nature." Recorded December 8, 2018 at San Francisco Zen Center's City Center. Audio, 36:22. https://soundcloud.com/sanfranciscozencenter/trusting-in-our-own-buddha.
Text
Aśvaghoṣa: Mahāyānaśraddhotpādaśāstra
The Treatise on the Awakening of Faith According to the Mahāyāna is an immensely important treatise popular in all traditions of Buddhism in East Asia. It was written in China in the middle of the sixth century, heavily influenced by Indian Yogācāra and tathāgatagarbha teachings, providing a scriptural foundation for both buddha-nature theory and the doctrine of original enlightenment. The text synthesized tathāgatagarbha and ālayavijñāna theories to explain how the mind is the source for both enlightenment and ignorance. A relatively short text at just nine pages, it lucidly, if densely, explains important topics such as the nature of mind and consciousness and the threefold bodies of the Buddha, concluding with elegant meditation instructions. Although traditionally said to have been composed by Aśvaghoṣa and translated by Paramārtha, contemporary scholarly consensus has raised doubts about this attribution, and the text's authorship is typically said to be unknown. There is no known Tibetan translation but the text is mentioned three times in Saṃdhigambhīranirmocanasūtratīkā written by the Chinese scholar Wan tshik (རྒྱའི་སློབ་དཔོན་ཝན་ཚིག་གིས་མཛད་པ་ འཕགས་པ་དགོངས་པ་ཟབ་མོ་ངེས་པར་འགྲེལ་བའི་མདོ་རྒྱ་ཆེར་འགྲེལ་པ།) and translated by Gö Chödrup.
Term Variations
Key Term original enlightenment
Topic Variation original enlightenment
Chinese 本覺
Chinese Pinyin benjue
Japanese Transliteration honggaku
Buddha-nature Site Standard English original enlightenment
Term Information
Source Language Chinese
Basic Meaning 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."
Related Topic Pages The Awakening of Faith in the Mahāyāna
Term Type Noun
Definitions


Original Enlightenment

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