Śrīmālādevīsūtra
One of the more prominent sūtra sources for the Ratnagotravibhāga, this text tells of the story of Śrīmālādevī taking up the Buddhist path at the behest of her royal parents based on a prophecy of the Buddha. It includes mention of important concepts related to the teachings on buddha-nature, such as the single vehicle and the four perfections, or transcendent characteristics, of the dharmakāya. It also mentions the notion that buddha-nature, which is equated with mind's luminous nature, is empty of adventitious stains but not empty of its limitless inseparable qualities. In his commentary on the Ratnagotravibhāga, Asaṅga quotes this sūtra more than any other source text. In particular, it is considered a source for the fifth of the seven vajra topics, enlightenment.
Relevance to Buddha-nature
This sūtra is quoted by Asaṅga twenty-eight times in his Mahāyānottaratantraśāstravyākhyā, making it the most frequently referenced work in the entire commentary. Though it is primarily considered a source for the fifth vajrapada, enlightenment, it is notable for its discussion of several key concepts related to tathāgatagarbha theory. These include teachings on a single vehicle and it's description of the four perfections (pāramitā) of the dharmakāya, i.e. that it is permanent, blissful, pure, and a self. As well as the notion that buddha-nature is empty of adventitious stains but not empty of its limitless inseparable qualities, which would become the cornerstone of the Shentong position.
Access this text online
Scholarly notes
Tsukinowa Kenryū (1940) published an edition of both Chinese versions and the Tibetan translation (with Japanese translation, not containing the Sanskrit materials, which were unknown in his day). English translations are found in A. and H. Wayman (1974), G.C.C. Chang (1983, 363–383), and D. Paul (2004). Key studies are those by Kagawa Takao (1957), Watanabe Shōkō (1968), Tsurumi Ryōdō (1974), Takasaki Jikidō (1974, 97–126), and Matsumoto Shirō (1983). Takasaki Jikidō places the Śrīmālādevīsiṃhanādasūtra after the Tathāgatagarbhasūtra and the Anūnatvāpūrṇatvanirdeśaparivarta.
In the frame narrative of the Śrīmālādevīsiṃhanādasūtra, young Queen Śrīmālā receives a miraculous visitation from the Buddha, who prophesies that she will attain unexcelled perfect awakening (anuttarasaṃyaksaṃbodhi) and preside over her own Buddha land (a perfect heavenlike world created by the power of a Buddha to provide a perfect environment for sentient beings to attain liberation). Śrīmālā makes ten vows to practice various perfections. On the basis of those vows she performs an act of truth, in which the very truth of her words causes physical manifestations in the visible world, and this causes several miracles (flowers from the sky, heavenly sounds, etc.). Śrīmālā expresses three times the aspiration to teach the dharma in numerous lifetimes. The Buddha bestows on her the eloquence to teach, and she preaches the Śrīmālādevīsiṃhanādasūtra. The Buddha approves and levitates back to Śrāvastī (present-day Saheth-Maheth). Śrīmālā returns to Ayodhyā and converts the entire populace.
The doctrinal burden of the Śrīmālādevīsiṃhanādasūtra centers on several main themes. Accepting and safeguarding the true doctrine (saddharma; typically the doctrine of the Śrīmālādevīsiṃhanādasūtra itself, but also that of the Mahāyāna) are of unsurpassed benefit and identical to the six perfections, and all alike aim to promote acceptance of the doctrine of this text by sentient beings. One should renounce even the “body” (life and limb) for the sake of promoting the text, and as a result attain the dharmakāya of the Buddha (comp. the Aṅgulimālīyasūtra below). The achievements of the arhat and the pratyekabuddha of the “Hīnayāna” are paltry in comparison to those of the Mahāyāna, and the text subsumes those other vehicles into the Mahāyāna (it advocates ekayāna, “one vehicle”). Among other things, Mahāyāna is distinguished by the type of nirvāṇa particular to it, which is a docetic illusion for the benefit of sentient beings as upāya (a skillful expedient used by the Buddha to edify sentient beings) and an “inconceivable metamorphosis” (*acintyapariṇāmikī [cyuti]; T. 353 [XII] 219c20–220a2).
Like the Anūnatvāpūrṇatvanirdeśaparivarta, the Śrīmālādevīsiṃhanādasūtra contains an idiosyncratic, technical, shastric doctrinal exposition. The two types of nirvāṇa and death differ because of a subtle level of defilement. Arhats and pratyekabuddhas overcome only *paryutthānakleśa (active defilements; see Tsukinowa, 1940, 85 n1) but not the deeper āvāsakleśas (defilements as habitation; zhudifannao [住地煩惱]), which produce all active defilements. The most fundamental type of defilement is avidyāvāsabhūmi (ignorance as the [fundamental] ground of habitation), which exists from time immemorial and is dissociated from thought (*cittaviprayukta). Only the tathāgatas can destroy this defilement. Because of this, arhats, pratyekabuddhas, and “bodhisattvas who have attained mastery” engender three kinds of “body made of mind” and do not entirely escape saṃsāra; thus, true liberation is possible only for full-fledged tathāgatas and more generally, for adherents of the Mahāyāna.
The tathāgatagarbha doctrine is the domain of the tathāgatas alone; for common people, it is an object of faith. It is the equivalent of the dharmakāya, but whereas tathāgatagarbha is enclosed in the defilements, dharmakāya is free of them. The dharmakāya is originally pure (prakṛtipariśuddha), unconditioned (asaṃskṛta), unborn (ajāta), unarisen (anutpanna), eternal (nitya), changeless (dhruva), and permanent (śāśvata), and it is characterized by eternity, bliss, (true) self, and purity (nitya, sukha, ātman, and śuddha). The mind is also intrinsically pure (*prakṛtipariśuddhacitta, *prakṛtiprabhāsvaracitta) but obscured by adventitious defilements (āgantukakleśa).
(Source: Radich, Michael. "Tathāgatagarbha Scriptures." In Vol. 1, Brill's Encyclopedia of Buddhism: Literature and Languages, edited by Jonathan A. Silk, Oskar von Hinüber, and Vincent Eltschinger, 263. Leiden: Brill, 2015.))
Philosophical positions of this text
Text Metadata
| Other Titles | ~ Śrīmālādevīsūtra ~ ārya-śrīmālādevī-siṃhanāda-nāma-mahāyāna-sūtra |
|---|---|
| Text exists in | ~ Tibetan ~ Chinese ~ English |
| Canonical Genre | ~ Kangyur · Sūtra · dkon brtsegs · Ratnakūṭa |
| Literary Genre | ~ Sūtras - mdo |
Bodhiruci
Jinamitra
Surendrabodhi
Yeshe De
Guṇabhadra
Contents
Because of the number of citations and references which are retained in Sanskrit Buddhist texts, the Śrīmālādevī sūtra seems to have been widely circulated throughout India. This text is
quoted in the Ratnagotravibhāga-mahāyānottara-tantra śāstra (The Supreme Exposition of Mahāyāna: A Commentary on the Jewel Lineage)[1] and the Śikṣāsamuccaya (A Compendium on Instruction)[2] with allusions made in the Laṅkāvatāra sūtra[3] and the Mahāyāna sūtrālaṁkāra (The Ornament of the Mahāyāna sūtras).[4] The Ch'eng wei-shih lun (Vijñaptimātratāsiddhi) by Hsüan-tsang also quotes from the Śrīmālādevī sūtra but does not identify the sūtra by name.[5]
According to the Sung kao seng chuan[6] Bodhiruci used a Sanskrit text of the Śrīmālādevī sūtra for reference in translating the text into Chinese. From the above evidence, it may be concluded that a Sanskrit original of the Śrīmālādevī sūtra did exist and that this text was part of the Indian Buddhist tradition.
The classical Chinese text is extant in two recensions:
1) Sheng-man shih-tzu-hou i-ch'eng ta-fang-pien fang-kuang ching (1 ch.) (T.v.12, no. 353, pp. 217-223), translated by Guṇabhadra (394-468) in 435.
2) Sheng-man-fu-jen hui which is the forty-eighth assembly in the Ratnakūṭa anthology (Ta-pao chi ching) (T.v.11, no. 310, pp. 672-678), translated by Bodhiruci[7] (572-727) of T'ang between 706 and 713.
Because Guṇabhadra's translation is almost three hundred years older than Bodhiruci's, it has been chosen as the basic text in order to trace the development of Tathāgatagarbha thought in its original form. Bodhiruci's translation is used when Guṇabhadra's translation is ambiguous and when differences in interpretation are indicated.
The Tibetan recension, Hphags-pa lha-mo dpal-phreṅ gi seṅ-geḥi sgra shes-bya-ba theg-pa chen-poḥi mdo (Tōhoku no. 92, Bkaḥ-ḥgyur), which is part of the Ratnakūṭa anthology, will not be used. When significant differences between the Chinese and Tibetan recensions occur, the Tibetan text will be noted also.[8]
The commentaries which are extant are few and only in Chinese and Japanese. There are no Tibetan commentaries now extant, which discuss only the Śrīmālādevī sūtra.[9] According to the Kao seng chuan,[10] immediately after the translation of the Śrīmālādevī sūtra many commentaries were composed by monks who had studied and memorized the Śrīmālādevī sūtra. These texts, now lost, were dated between the fifth and sixth centuries A.D. According to Chi-tsang's Sheng-man ching pao-k'u, monks studied and composed commentaries on the Śrīmālādevī sūtra from the North-South dynastic periods through the Sui (i.e. from approximately 440-618 A.D.).
The major commentaries[11] extant in Chinese are:
1) Hsieh-chu sheng-man ching (T.v.85, no. 2763) - Although the commentator is unknown, this text was probably the composition of a noble woman of Northern Wei, attested to by the calligraphy and literary style of the Tun-huang manuscript. Completed before 500 A.D., it is the oldest extant commentary on the Śrīmālādevī sūtra.[12] Only Chapter 5, "Ekayāna" is discussed.
2) Sheng-man ching i-chi (2 ch.) (Dainihon zokuzōkyō, v.1, no. 30-1) by Hui-yüan, (523-692) of Sui - Only the first half of the text is extant, corresponding to the first four chapters of the Śrīmālādevī sūtra.
3) Sheng-man ching pao-k'u, (3 ch.) (T.v.37, no. 1744) by Chi-tsang (549-623) of Sui.
4) Sheng-man ching shu-chi, (2 ch.) (Dainihon zokuzōkyō v.1, no. 30-4) by K'uei-chi (632-682) of T'ang.
5) Sheng-man ching su-i ssu-ch'ao, (6 ch.) (Dainihon bukkyō zensho, v.4) by Ming-k'ung[13] of T'ang in 772.
The major commentaries extant in Japanese are:
1) Shōmagyō gisho (1 ch.) (T.v.56, no. 2184) attributed to Prince Shōtoku (573-621) but probably the composition of a North Chinese Buddhist scholar.[14]
2) Shōmangyō shosho genki, (18 ch.) (Dainihon bukkyō zensho, v.4) by Gyōnen (1240-1321). First five chüan are missing. The extant text begins with the chapter "The Ten Ordination Vows".
3) Shōman-shishikugyō kenshūshō (3 ch.) (Nihon daizōkyō, v. 5; Dainihon bukkyō zensho, v.4) by Fūjaku (1707-1781)
The Sheng-man ching pao k'u and the Shōmangyō gisho are the two primary commentaries upon which the present study's interpretation of the Śrīmālādevī sūtra is based. These two commentaries have been selected because the former, written by a San-lun master, interprets Tathāgatagarbha from a Mādhyamikan perspective whereas the latter is representative of the North Chinese scholars' interpretation and frequently overshadows the sūtra itself in popularity, particularly in Japan. The Sheng-man ching i-chi and the Hsieh-chu sheng-man ching are used as references in analyzing Chapters 4 and 5, "The Acceptance of the true Dharma" and the "One Vehicle" respectively of the Śrīmālādevī sūtra.
In Chapter One, a historical analysis will be attempted, suggesting the place and time of composition on the basis of external and internal evidence now available. In Chapter Two, the evolution of the Tathāgatagarbha will be outlined, based upon the first two Tathāgatagarbhan texts, the Tathāgatagarbha sūtra and the Pu tseng pu chien ching, which predate the Śrīmālādevī sūtra.[15]
In Chapter Three the characteristic format of the
Śrīmālādevī sūtra is summarized in relation to the Tathāgatagarbha sūtra and the Pu tseng pu chien. In Chapter Four the Tathāgatagarbha as presented in the Śrīmālādevī sūtra is analyzed with relation to the text as a whole, and in Chapter Five the annotated translation of the Śrīmālādevī-siṁhanāda sūtra is presented with notations of key differences between the two Chinese recensions and with references made to the two commentaries, Sheng-man ching pao-k'u and Shōmangyō gisho, and to the Sanskrit fragments noted above.
Appendix I is an attempt to lay the groundwork for a methodology of Buddhist studies which would provide a foundation for the skills needed for a critical analysis and interpretation of Buddhist phenomena. Appendix II is an annotated bibliography for studying the Śrīmālādevī-siṁhanāda sūtra. Appendix I is admittedly limited and will provide only the most general outline of the requisite methodological procedure in analyzing a Buddhist text. (Paul, introduction, 1–6)
Notes
- There are two English translations of the Ratnagotravibhāga-mahāyānottara-tantra śāstra: E. E. Obemiller, The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism (Rome: Acta Orientalia, 1932), (Shanghai reprint: 1940) and Jikido Takasaki, A Study on the Ratnagotravibhāga (Uttaratantra): Being a Treatise on the Tathāgatagarbha Theory of Mahāyāna Buddhism (Rome: Series Orientale Rome XXIII, 1966). The Sanskrit text of the Ratnagotra-vibhāga-mahāyānottara-tantra śāstra, ed., by E. R. Johnston (Patna: Bihar Society, 1950) cites the Śrīmālādevī sūtra on pp. 3, 12, 15, 19, 20, 22, 30, 33, 34, 36, 37, 45, 50, 55, 56, 59, 72, 73, 74, 76, and 79. A portion of these Sanskrit fragments have been noted below, in the translation, wherever differences or ambiguities in the Chinese recensions occur.
- Cf. Çikshāsamuccaya (A Compendium on Buddhist Teaching, ed. by Cecil Bendall (St. Petersburg: Imperial Academy of Sciences, (1897-1902), vol. I of Bibliotheca Buddhica, reprinted by Indo-Iranian Journal (The Hague: Mouton & Co., 1957), pp. 42 and 43.
- Cf. Laṅkāvatāra sūtra, ed. by Bunyiu Nanjio, (Second edition, Kyoto: Otani University Press, 1956), p. 222 line 19 and p. 223 line 4.
- Cf. Mahāyāna sūtrālaṁkāra, ed. by Sylvain Lévi (Paris: 1907), (Shanghai reprint : 1940), Tome 1 (XI, 59), p. 70. The cited passage, attributed to the Śrīmālādevī sūtra, could not be found in either Chinese recension. Lévi also was unable to find the passage but does allude to the citation as being in the Çikshāsamuccaya, ed. by Cecil Bendall, op. cit., but these two citations are not of the same passage.
- The following citations are quoted in the Ch'eng wei-shih lun, translated by Hsüan-tsang (T.v.31, no. 1585, p. 1-60): (The remainder of this note is handwritten in Chinese and is unavailable.)
- (The first part of this note is handwritten in Chinese and is unavailable.) In the second year of T'ang emperor Chung-tsung in the reign of Shen-lung (706) he (Bodhiruci) returned to the capital (Loyang) to Chao ch'ung-fu temple to translate the Mahāratnakūṭa anthology. This anthology bad forty-nine old and new assemblies, totaling 120 ch., which were finished in the fourth month, eighth day of the second year of Hsun-t'ien (713). In the translation hall, the monks Ssu-chung and the Indian director Iśara (?) translated the Sanskrit: while the Indian monks Prajñāgupta (?) and Dharma were consulted concerning the Sanskrit meaning." (T.v.50, no. 2061, p. 720b)
The Sung kao seng chuan, 30 ch., was compiled by Chih-lun and Tsang-ning of the Sung dynasty during the period from the beginning of the T'ang dynasty until 967 according to Ui Hakuju, Bukkyō jiten (A Buddhist Dictionary), (Tokyo: Daitō shuppansha, 1971), p. 654 and until 988 according to Nakamura Hajime, Shin-bukkyō jiten (The New Buddhist Dictionary), (Tokyo: Seishin shobō, 1972), p. 329. - According to the Sung kao seng chuan, op. cit., (p. 720c) Bodhiruci died in the fifteenth year of K'ai-yuan (727) of T'ang at the age of 156.
- The differences noted between the Chinese and Tibetan recensions are based upon the Shōmangyō hōgatsu dōji shomongyō (Kyoto: Kōkyō shoin, 1940) by Tsukinowa Kenryū.
- Tibetan commentaries on the Ratnagotravibhāga do interpret the passages which cite the Śrīmālādevī sūtra. These are not discussed within the present study.
- Kokuyaku-issaikyō hōshaku-bu shichi, Ono Masao (gen. ed.) (Tokyo: Daitō shuppansha, 1958), p. 84 lists the monks who attempted to write commentaries now lost. The Kao seng chuan, compiled by Hui-chao of the Liang dynasty, is the record of approximately 253 eminent monks from 67 A.D. through 519 A.D. Cf. Ui, Shin-bukkyō jiten, op. cit., p. 303.
- For a complete listing of all commentaries in both Chinese and Japanese, extant and no longer extant, see below - Appendix II, Annotated Bibliography.
- Fujieda Akira, "Hokucho ni okeru Shōmangyō no tenshō" in Tōhō gakuhō, v.XL, 1973, p. 334. (Journal of the Institute of Humanities) (Jimbun Kagaku kenkyūsho) (Kyoto University).
- According to the Bussho kaisetsu daijiten, Ono Masao {gen.ed.) (Tokyo: Daitō shuppansha, 1966), vol. V, p. 350, this text was composed by both Prince Shōtoku and Ming-k'ung.
- Prince Shōtoku most probably did not compose the Shōmangyō gisho since many of the texts which the Gisho cites were not known to Prince Shōtoku but were introduced to Japan at a much later date. For the transmission of the Chinese commentaries on the Śrīmālādevī-siṁhanāda sūtra, see "Hokucho ni okeru Shōmangyō", op. cit. For the "original" Gisho, composed by a Chinese scholar of the North-South dynastic period, residing in North China, see "Shōman gisho hongi" in Shōtoku taishi kenkyū, v. 5 (Osaka: Shitennoji Joshi Daigaku, 1973) by Koizumi Enjun in which the original Chinese commentary is edited and later almost entirely copied in the Shōmangyō gisho.
The research on these commentaries at the time of this writing has been undertaken by members of the Jimbun Kagaku kenkyusho who are affiliated with Kyoto University. From analyzing the Tun-huang manuscripts, two very similar hypotheses have been developed: a) The Gisho itself was written by a Chinese scholar, or b) The original for the Shōmangyō gisho, viz. Shōman gisho hongi (or, Sheng-man i-su ben-i), was composed by a Northern Chinese scholar and later almost entirely interpolated into the Shōmangyō gisho by Prince Shōtoku or one of his followers. - The analysis of Tathāgatagarbha was undertaken in consultation with Professors Yuichi Kajiyama, Chairman of Buddhist Studies, Kyoto University, and Gadjin Nagao, Professor Emeritus in Buddhist Studies, Kyoto University.
Through a close examination on three Sanskrit compounds — i.e., tathāgatanairātmyagarbha, tathāgatagarbhālayavijñāna and pariniṣpannasvabhāvas tathāgatagarbhahṛdayam — in the Laṅkāvatārasūtra, this thesis will demonstrate how the tathāgatagarbha thought in the Laṅkāvatārasūtra is significantly enriched by Yogācāric influence.
First, in regard to tathāgata-nairātmya-garbha, a doctrinal review of the term "nairātmya" is necessary, because its definition differs according to different traditions. In primitive Buddhism, the term "nairātmya" is a synonym of the term "anātman" (non-existence of a substantial self), which indicates that in the realm of suffering and the impermanence of life phenomena that arise according to the principle of co-dependent
origination/ pratītyasamutpāda, no eternal and dependent ātman can be found. According to
the Madhyamaka School, the term "nairātmya" is a synonym of the term "niḥsvabhāva" (no
Secondly, in regard to tathāgatagarbhālayavijñāna, a doctrinal development is promoted owing to the identification of tathāgatagarbha with ālayavijñāna, which according to the Yogācāra School is also named "sarvabīljavijñāna" (cognition as the seed of everything). This latter synonym references its function of bringing forth all beings just as a giant tree originates from a seed. As a result of its identification with the ālayavijñāna, the tathāgatagarbha is said to be endowed with the function of bringing forth all forms of existence and thus becomes the "producing cause" of all. This interpretation is not seen in earlier scriptures wherein the tathāgatagarbha is described simply as a static substance supporting all beings.
Thirdly, in regard to pariniṣpannasvabhāvastathāgata-garbhahṛdayam, the implication of the tathāgatagarbha was expanded substantially by declaring that pariniṣpannasvabhāva is the very essence of tathāgatagarbha. The term "pariniṣpannasvabhāva" according to some important Yogācāra texts is defined as tathatā (ultimate realm of suchness). The combining of pariniṣpannasvabhāva with tathāgatagarbha that had formerly focused on the subjective potential of realizing wisdom, shifts the doctrinal emphasis toward the objective realm of realized perfection.
This thesis reveals that, having assimilated the Yogācāric doctrine of dharmanairātmya, ālayavijñāna and pariniṣpannasvabhāva, the tathāgatagarbha thinking in Laṅkāvatārasūtra presents the comprehensive and distinctive features in comparison to the scriptures that preceded it.
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)
Pabhassara Sutta
Kevaddha Sutta
Nibbana Sutta
Ashtasahasrika Prajnaparamita Sutra
Samdhinirmochana Sutra
Mahaparinirvana Sutra
Shrimaladevi Sutra
Tathagatagarbha Sutra
Lankavatara Sutra
Bodhidharma’s Breakthrough Sermon
Sengcan’s Song of the Trusting Mind
Hongren’s Treatise on the Supreme Vehicle
Huineng’s Platform Sutra
Yongjia’s Song of Realizing the Way
Shitou’s Record
Shitou’s Song of the Grass-Roof Hermitage
Dongshan’s Song of the Jewel Mirror Samadhi
Caoshan’s Verse
Guishan’s Record
Mazu’s Record
Baizhang’s Record
Huangbo’s Transmission of Mind
Linji’s Record
Nanquan’s Record
Changsha’s Record
Yunmen’s Record
Yuanwu’s Letters
Hongzhi’s Record
Dogen’s Treasury of the True Dharma Eye
Ejo’s Absorption in the Treasury of Light
Keizan’s Transmission of Light
32nd Ancestor Hongren
34th Ancestor Qingyuan
38th Ancestor Dongshan
40th Ancestor Dongan
46th Ancestor Tanxia
49th Ancestor Xuedou
52nd Ancestor Dogen
53rd Ancestor Ejo
Chinul’s Complete Sudden Attainment of Buddhahood
Chinul’s Secrets of Cultivating the Mind
Bassui’s One Mind
Bankei’s Record
Hakuin’s Four Cognitions
Menzan’s Self-Enjoyment Samadhi
Shunryu Suzuki’s Mind Waves (from "Zen Mind, Beginner’s Mind")
Shunryu Suzuki’s Resuming Big Mind (from "Not Always So")
Padmasambhava’s Self-Liberation through Seeing with Naked Awareness
Dakpo Tashi Namgyal’s Clarifying the Natural State
Karma Chagmey’s Union of Mahamudra and Dzogchen
Volume 56
This work is a commentary on the Śrīmālā-sūtra (Taisho No.16), and is considered to be the earliest of the "Commentaries on Three Sūtras" (Jp. San-gyō-gi-sho) composed by Prince Shōtoku. The Nihon-shoki ("Chronicles of Japan") records that Prince Shōtoku gave a discourse on the Śrīmālā-sūtra for Empress Suiko. It is considered that Prince Shōtoku chose this particular sūtra as the subject of his discourse to the Empress probably because the protagonist of the Śrīmālā-sūtra is a woman, Śrīmālā, and Empress Suiko was the first Empress in Japanese history. The present work was then put together in book-form in Chinese at a later date. Be that as it may, there is no changing the fact that this was the first written work composed by a Japanese.
Source
There is no traditional rubric of tathāgatagarbha scriptures, though modem scholars (e.g. Takasaki, 1974) have treated several scriptures as belonging to a thematic class, namely the ;;Tathāgatagarbhasūtra, the Anūnatvāpūrṇatvanirdeśaparivarta, the Śrīmālādevīsiṃhanādasūtra, the (Mahāyāna) Mahaaparinirvāṇamahāsūtra, the Mahāmeghasūtra, the *Mahābherīhārakasūtra, and the Mahāyāna Aṅgulimālīya (or Aṅgulimālīyasūtra). This classification is based in the first instance on the use of these and related works as proof texts in the Indian treatise Ratnagotravibhāga (Mahāyānottaratantra). The category is thus in some sense conceptually coherent even in an Indian context. Moreover, many of these texts take on a very significant role in East Asia where, again, they are often appealed to in various groupings.
The notion of tathāgatagarbha (embryo of the tathāgatas), a Mahāyāna innovation, signifies the presence in every sentient being of the innate capacity for buddhahood. Although different traditions interpret it variously, the basic idea is either that all beings are already awakened, but simply do not recognize it, or that all beings possess the capacity, and for some the certainty, of attaining buddhahood, but adventitious defilements (āgantukakleśa) for the moment prevent the realization of this potential. (Radich, "Tathāgatagarbha Sūtras," 261)
The present dissertation identifies the ontological presuppositions and the corresponding soteriological-epistemological principles that sustain and define the Mahāyāna Buddhist belief in the inherent potentiality of all animate beings to attain the supreme and perfect enlightenment of Buddhahood. More specifically, the study establishes a coherent metaphysic of Absolute Suchness (Tathatā), synthesizing the variant traditions of the Tathāgata-embryo (Tathāgatagarbha) and the Storehouse Consciousness (Ālayavijñāna).
The dissertation interprets the Buddhist enlightenment as the salvific-transformational moment in which Tathatā "awakens" to itself,
comes to perfect self-realization as the Absolute Suchness of reality, in and through phenomenal human consciousness. It is an interpretation of the Buddhist Path as the spontaneous self-emergence of "embryonic" absolute knowledge as it comes to free itself from the concealments of adventitious defilements, and possess itself in fully self-explicitated self-consciousness as the "Highest Truth" and unconditional nature of all existence; it does so only in the form of omniscient wisdom.
Aside from Ruegg's La Theorie du Tathāgatagarbha et du Gotra and Verdu's study of the Ālayavijñāna in Dialectical Aspects in Buddhist Thought, Western scholarship treating of the subject is negligible. And while both sources are excellent technical treatises, they fail to integrate in any detailed analysis the dual concepts as complementary modes of each other. Thus, the dissertation, while adopting the
methodology of textual analysis, has as its emphasis a thematic-interpretive study of its sources. Conducting a detailed analysis into the structure of the texts, the dissertation delineates and appropriates the inherent ontological, soteriological and epistemological foci which they themselves assume as their natural form.
Structurally, the dissertation is divided into three major parts. The first focuses on the Tathāgatagarbha, the second on the Ālayavijñāna, the third on their relation and deeper significance in the human thought tradition. The first two parts are sub-divided into seven and four chapters respectively. The former seven chapters establish the ontological identity of the Tathāgata-embryo (Tathagātagarbha) through a critical examination of the major sūtral authority for the concept, i.e., the Śrī-Mālā-Sūtra, and the primary śāstral elaboration inspired by it, viz., the Ratnagotravlbhāga.
Following the same pattern, the four chapters of part 2 note the role of the Laṅk¯āvatāra Sūtra as a principal scriptural advocate for the theory of the Storehouse Consciousness (Ālayavijñāna), while detailing the scholastic amplification of it in Hsüan Tsang's Ch'eng Wei-Shih Lun. Part 3 concludes the study by recapitulating the principal developments in the emergent complementarity of the two concepts, arguing that any adequate
discussion of the Buddha Nature must be informed on the one hand by the theory of the Tathāgatagarbha which grounds and authenticates its ontological status, and on the other by the Ālayavijñāna, its noetic-cognitive determination. While the former tends to elucidate the
process towards, and experience of enlightenment as a function of Absolute Suchness (Tathatā), the latter adopts the reciprocal perspective and examines the subject in the light and function of phenomenal consciousness.
By way of comparison with Western thought, the chapter likewise demonstrates the analogous dynamic in the bilateral theory of the Tathāgatagarbha-Ālayavijñāna and the Hegelian Absolute Spirit in-and-for-itself. Focusing upon The Phenomenology of Spirit, the chapter notes that the self-becoming process in and through which consciousness realizes its own plenitude is strikingly homologous to the theory of Buddhist enlightenment presented through the concept of the Tathāgatagarbha-Ālayavijñāna. It suggests that these two representative thought systems
It is well recognized by Buddhologists that the Mahāsāṃghika sect arose by a schism from the previously undivided Buddhist saṃgha in the second century after the Buddha's Nirvāṇa (A.N.), leaving the other part of the saṃgha to be called Sthavira. As to precisely when the schism occurred, there was a difference of opinion as to whether it happened as a result of the Second Buddhist Council (about 110 A.N.) over a laxity of Vinaya rules by some monks, or happened later in the century (137 A.N.) over the five theses about Arhats and which occasioned a 'Third Buddhist Council' sponsored by the Kings Nanda and Mahāpadma. There were some other possibilities, as summarized by Nattier and Prebish,'"`UNIQ--ref-00000219-QINU`"' who conclude that the schism occurred 116 A.N. over Vinaya rules, while the argument over Arhat attainment provoked a further split within the already existing Mahāsāṃghika sect. It is immaterial for our purposes whether the 'five theses of Mahādeva' downgrading the Arhat occasioned the schism between the Mahāsāṃghikas and the Sthaviras, or whether this downgrading was an internal argument within the Mahāsāṃghika. What is important here is that the downgrading of the Arhat continued into a Mahāyāna scripture called the Śrīmālā-sūtra, and that the five theses are a characteristic of the Mahāsāṃghika, to wit: 1. Arhats are tempted by others, 2. they still have ignorance, 3. they still have doubt, 4. they are liberated by others; and 5. the path is accompanied by utterance. The fifth of these seems explainable by other Mahāsāṃghika tenets, in Bareau's listing:'"`UNIQ--ref-0000021A-QINU`"' No. 58 'morality is not mental'; No. 59 'morality does not follow upon thought'; No. 60 'virtue caused by a vow increases'; No. 61 'candor (vijñapti) is virtue'; No. 62 'reticence (avijñapti) is immoral.'
Part I of this paper attempts to relate the Śrīmālā-sūtra and the Tathāgatagarbha doctrine to the Mahāsaṃnghika school. Part II discusses the terms dharmatā and svabhāva so as to expose an ancient quarrel. (Wayman, introduction, 35–36)
Volume 12
The Sutra of Queen Śrīmālā of the Lion's Roar
The Sutra of Queen Śrīmālā of the Lion's Roar, generally known by its abbreviated title of Śrīmālā-sūtra, was expounded by Śrīmālā, the daughter of King Prasenajit of Śrāvasti, under the inspiration of Śākyamuni. Its important subjects include the theory of the “One True Vehicle” and the dharmakāya. Distinguished from other sūtras with the leading role played by a woman, and with the guarantee given by Śākyamuni therein, the text celebrates the potential of all people to become Buddhas and provides textual authority to counteract cultural gender bias.
In Japan this sūtra is further distinguished by the commentary (Taishō 106) attributed to Prince Shōtoku, included in his “Commentaries on Three Sūtras” (Jp. San-gyō gi-sho).
Source:
Skt. Śrīmālādevīsiṃhanāda-sūtra, translated into the Chinese by Guṇabhadra as Shengman shizihou yisheng defang bianfang guang jing (勝鬘師子吼一乘大方便方廣經). 1 fascicle.
Taishō 475
Volume 14
The Vimalakīrti Sutra
In The Vimalakīrti Sutra the protagonist is a layman by the name of Vimalakīrti, well-versed in the profundities of Mahāyāna Buddhism. He happens to fall ill, and the sūtra starts from the point where Śākyamuni, hearing of his illness, asks his disciples to go to visit him. However, since each of the disciples has in the past been got the better of by Vimalakīrti in some way or other, they all refuse to go; so in the end it is Mañjuśrī who agrees to visit him in their stead. As a result a discussion on the profound teachings of the Mahāyāna unfolds between Vimalakīrti and Mañjuśrī. This sūtra is held in high regard in Japan, not least because Prince Shōtoku included a commentary on it (Taishō 107) in his Commentaries on Three Sūtras (San-gyō-gi-sho). Beyond that, the text has considerable appeal due to its dramatic contents, and is an important key to an understanding of the profound thought of Mahāyāna Buddhism.
Source:Skt. Vimalakīrtinirdeśa-sūtra. Translated into the Chinese by Kumārajīva as Weimojie suoshuo jing (維摩詰所説經). 3 fascicles. (Source: BDK America)
The Introduction chapter of this book, Rulu's seventh, explores the origin of the concept of the Tathagata store, and discusses how teachings on the Tathagata store have come to be accepted in China as the mainstream of Mahayana teachings and a distinct school of thought, standing apart from and along with the Madhyamaka School and the Yogacara School. Highlights of teachings on the Tathagata store presented in this chapter include why all sentient beings possess the Tathagata store, meanings of the dharma body and its four virtues, a comparison between the self claimed by those on non-Buddhist paths and a true self taught by the Buddha, meanings of one's Buddha nature, and how one's Tathagata store and alaya consciousness (alaya-vijnana) are unified.
This book presents the English translations of six sutras selected from the Chinese Buddhist Canon. The Mahavaipulya Sutra of the Tathagata Store gives a basic teaching and describes by nine analogies that one's Tathagata store is shrouded by one's afflictions. The Sutra of Neither Increase Nor Decrease reveals that the Tathagata store is a Tathagata's dharma body, and that the realm of sentient beings neither increases nor decreases. The Sutra of Shrimala's Lion’s Roar gives teachings on one's afflictions that shroud one's Tathagata store and inspires all sentient beings to ride the One Vehicle to attain Buddhahood. The Mahayana version of the Sutra of Angulimalika reveals that as one's Tathagata store transcends all dharmas, all dharmas are one's Tathagata store. The Sutra of the Unsurpassed Reliance teaches one to rely on one's Tathagata store in order to walk the bodhi path to Buddhahood. The Sutra of the Vajra Samadhi reveals that one's inherent awareness, the pure awareness of one's true mind, has a mass of benefits. This book will benefit readers at all levels and can serve as a basis for scholarly research. (Source: Author House)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
There are two Chinese translations of the sūtra: the Guṇabhadra (求那跋陀羅) version translated in A. D. 436 called the Shengman shizihou yicheng dafangbian fangguang jing 勝鬘師子吼一乘大方便方廣經, T. 353, vol. 12 <ŚSN (Ch.1)>); and the Bodhiruci (菩提流支) version of A. D. 710 called the Shengman furen hui (勝鬘夫人會, T. 310(48), vol. 11 <ŚSN(Ch.2)> ), which is the 48th sūtra of the Ratnakūṭa collection (Da bao ji jing 大寶積經) There is also a ninth century Tibetan translation called the 'Phags pa Iha mo dpal 'phren gi seṅ ge'i sgra śes bya ba theg pa chen po'i mdo <ŚSN(Tib.)>. The English translation by Alex and Hideko Wayman is based on the Chinese translation.'"`UNIQ--ref-000067B2-QINU`"' Readers are referred to this work for more detailed information. There is also a great deal of research that has been done on this sūtra by Japanese scholars, which we will not touch upon here.
The original version of this sūtra has been lost, and there are only a few fragmentary quotations in Sanskrit in the Ratnagotravibhāga and the Śikṣāsamuccaya. In The Schøyen Collection, however, I was able to discover three virtually complete folios that cover the final portion of the sūtra as well as another two fragments related to other sections. As the sūtra ends on the recto side of folio no. 392,'"`UNIQ--ref-000067B3-QINU`"' the verso side of the same folio begins another sūtra which is the subject of the next report in this volume. In the following, I will introduce the above mentioned three folios and two fragments related to the ŚSN. (Matsuda, "Śrīmālādevīsiṃhanādanirdeśa," 65)
This Text on Adarsha - If it doesn't load here, refresh your browser.
<ul><li>The wikipage input value is empty (e.g. <code>, [[]]</code>) and therefore it cannot be used as a name or as part of a query condition.</li> <!--br--><li>"(48)" can not be assigned to a declared number type with value 353310.</li></ul>
