Introduction
Just like many other Buddhist concepts, the meaning of Buddha nature is ever various from time to time in the development of Buddhism. Therefore, when we try to understand its meaning, we should refer to a particular period of time, school of thought and historical context. This is especially true for such a controversial concept. In fact, the concept of Buddha nature is very debating in nature, which aroused a rather hot debate on whether the Tathagatagarbha School is Buddhism in Japan in 1980s. Scholars such as Obermiller, Ogawa and Yamaguchi criticized that the idea of Buddha nature in tathagatagarbha doctrines is the revival of monistic philosophy, a concept which is against Buddha’s fundamental teaching on Dependent Origination (pratitya-samuptpada). The Mahaparinirvana Sutra even uses the term atman (Self) as a synonym of tathagatagarbha.
In this essay, I am not going into the details of the debate but will try to trace the evolution of the meaning of Buddha nature in its development from Early Buddhism to Mahayana Buddhism so as to illustrate how this concept has been expended from pure empirical understandings (in Early Buddhism) to philosophical understandings (in Sectarian Buddhism), and then to metaphysical and ontological understandings (in Mahayana Buddhism) by the citations of different sutras. At last, I will suggest that the meaning of Buddha nature, regardless its expression in different moment and context, is constantly referring to Buddha’s fundamental teaching – the doctrine of Dependent Origination, a universal principle. This is the true meaning of Buddha nature.
What is Buddha nature (tathagatagarbha)?
Buddha nature is a generic expression of tathagatagarbha, which also has many other synonyms such as dharmakaya, tathata, tathagata, buddhadhatu, suchness and cosmic body. These synonyms also added new dimensions to the notion of Buddha nature. The original meaning of Buddha nature, especially the use of the term “dharmakaya”, can be traced back to Buddha’s teaching of Dependent Origination in Early Buddhism. The Sanskrit word “tathagatagarbha” is a compound of two terms, tathagata and garbha. It means “Buddha embryo” or “Buddha womb”, which implies every sentient being contains the intrinsic Buddha element or indwelling potency for becoming a Buddha. This idea has been clearly delivered by Tathagatagarbha Sutra:
[W]hen I regard all beings with my Buddha eye, I see that hidden within the klesas [negative mental traits] of greed, desire, anger, and stupidity there is seated augustly and unmovingly the tathagata’s wisdom, the tathagata’s vision, and the tathagata’s body…all beings, though they find themselves with all sorts of klesas, have a tathagatagarbha that is eternally unsullied, and that is replete with virtues no different from my own.
The origin and evolution of Buddha nature
The above quotation from Tathagatagarbha Sutra brings people good news and encouragements that all beings intrinsically have tathagatagarbha and the potentiality for becoming a Buddha. Although the Tathagatagarbha Sutra has been composed in the mid-third century CE and appears to be the earliest sutra which strongly advocated the possession of the tathagatagarbha, the idea of tathagatagarbha, according to Shih Heng-ching, can also be traced to a luminous, inherently pure mind which as mentioned in the Anguttara Nikaya:
Oh! Bhiksus! The mind is pure; it is defiled by the adventitious defilement.
Oh! Bhiksus! The mind is pure; it obtains liberation through the adventitious defilement.
Therefore, the mind, as stated, is pure which can also be perceived as tathagatagarbha although it is defiled by the adventitious defilement. However, it can be liberated through the adventitious defilement too. The following quotations of Srimala Sutra can offer us more hints on how the idea of tathagatagarbha is:
Because the Dharmakaya of the Tathagata is named ‘cessation of suffering,’ and it is beginningless, uncreate, unborn, undying, free from death; permanent, steadfast, calm, eternal; intrinsically pure, free from all the defilement-store…which are nondiscrete, knowing as liberated, and inconceivable. This Dharmakaya of the Tathagata when not free from the store of defilement is referred to as the Tathagatagarbha.
From this passage, we know that the meaning of the term “tathagatagarbha”, on one hand, is said to be actually the name we give to those unenlightened beings. On the other hand, it can be called as Dharmakaya for Buddha, the enlightened one. Based on the theory of Trikaya, although the Sambogakaya (rewarded body) will dismiss, the Dharmakaya (truth body) will exist as itself. So the Srimala Sutra claims that the dharmakaya, not the historical Buddha, is described as beginningless, uncreate…are non-discrete, knowing as liberated, and inconceivable. Moreover, we can also say that ‘cessation of suffering,’ ‘free from the store of defilement,’ dharmakaya and enlightenment carry the equal meaning. In Early and Therevada Buddhism, dharmakaya means the doctrine of the collective teachings of the Buddha. As quoted by Venerable Jin Yin from Samyutta Nikaya:
“Alas, Vakkali! What is there in seeing this vile body of mine? How who sees the Dhamma (dhammakayo), Vakkali, see me; he who sees me sees the Dhamma (dhammakayo).”
Furthermore, we can also find a similar expression in Majjhima Nikaya:
“One who sees dependent origination sees the Dhamma; one who sees the Dhamma sees dependent origination.”
Conclusion
In conclusion, with reference to a series of quotations, we can say that the doctrine of Dependent Origination means Dharma; Dharma means Dharmakaya; Dharmakaya means Tathagatagarbha if it is not free from defilement; free from defilement means cessation of suffering; cessation of suffering means to actualize the universal truth – the doctrine of Dependent Origination. One who actualizes the universal truth; one is enlightened and becoming a Buddha. Thus, as mentioned, the true meaning of Buddha nature, regardless its expression in different moment and context, is constantly referring to Buddha’s fundamental teaching – the doctrine of Dependent Origination, which is regarded as a universal principle.
Furthermore, as informed by the doctrine of Dependent Origination, nothing exists as an individual particular by itself alone. All things continually and simultaneously manifest themselves together as a whole. In other words, everything, no matter it is a living or a non-living being, is existed and manifested according to the universal principle and itself is the principle too.
Reference
- King, Sallie B., Buddha Nature. USA: State University of New York Press, 1991.
- Jin Yin. “Brief Difference between Mahayana and Theravada Buddhism.” Course note for BSTC6002: Mahayana Buddhism. Master of Buddhist Studies, The Hong Kong University, 2007.
- Lin Zhenguo, Kong xing yu xian dai xing: cong Jingdu xue pai, xin ru jia dao duo yin de fo jiao quan shi xue. Taibei xian Xindian shi: Li xu wen hua shi ye you xian gong si, 1999.
- Shih, Heng-ching “The significance of tathagatagarbha: A positive expression of sunyata,” Philosophical Review. n.11 (January 1988): 227-46.
- Williams, Paul, Buddhist Thought. London and New York: Routledge, 2000.
Sutra
- Majjhima Nikaya, iii,8. Srimala Sutra. Assessed on 12 April, 2007. (source:http://www.empty-universe.com/tathagatagarbha/queensrimalasutra.htm.)
- Tathagatagarbha Sutra. Assessed on 12 April, 2007. (Source: http://www.empty-universe.com/tathagatagarbha/tathagatagarbhasutra.htm.)