Difference between revisions of "Tathagatagarbha and God"
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| − | [[Mahayana]] [[Buddhism]], unlike [[Theravada]], talks of the mind using terms such as "the {{Wiki|womb}} of the Thus-come One". Such positive statements arose as a correction of the common misunderstanding that [[emptiness]] is the same as {{Wiki|nothingness}} – a {{Wiki|nihilistic}} view. The affirmation of [[emptiness]] by positive terminology is radically different from the early [[Buddhist]] [[doctrines]] of [[Anatta]] and refusal to personify or objectify any {{Wiki|Supreme}} [[Reality]]. [[Mahayana]] [[Buddhism]] includes a sphere of devotion, where the [[Buddha]] is taken as the {{Wiki|Supreme}} [[Reality]] – a kind of [[God]] who assumed human form in order to benefit all humanity: | + | [[Mahayana]] [[Buddhism]], unlike [[Theravada]], talks of the [[mind]] using terms such as "the {{Wiki|womb}} of the Thus-come One". Such positive statements arose as a correction of the common misunderstanding that [[emptiness]] is the same as {{Wiki|nothingness}} – a {{Wiki|nihilistic}} [[view]]. The affirmation of [[emptiness]] by positive {{Wiki|terminology}} is radically different from the early [[Buddhist]] [[doctrines]] of [[Anatta]] and refusal to personify or objectify any {{Wiki|Supreme}} [[Reality]]. [[Mahayana]] [[Buddhism]] includes a [[sphere]] of devotion, where the [[Buddha]] is taken as the {{Wiki|Supreme}} [[Reality]] – a kind of [[God]] who assumed [[human]] [[form]] in [[order]] to benefit all [[humanity]]: |
| − | [[Mahayana]] [[Buddhism]] is not only {{Wiki|intellectual}}, but it is also devotional ... in [[Mahayana]], [[Buddha]] was taken as [[God]], as {{Wiki|Supreme}} [[Reality]] itself that descended on the earth in human form for the good of mankind. The concept of [[Buddha]] (as equal to [[God]] in theistic systems) was never as a creator but as Divine Love that out of [[compassion]] ({{Wiki|karuna}}) embodied itself in human form to uplift [[suffering]] humanity. He was worshipped with fervent devotion... He represents the [[Absolute]] (paramartha satya), devoid of all plurality (sarva-prapancanta-vinirmukta) and has no beginning, middle and end ... [[Buddha]] ... is eternal, immutable ... As such He represents [[Dharmakaya]]. | + | [[Mahayana]] [[Buddhism]] is not only {{Wiki|intellectual}}, but it is also devotional ... in [[Mahayana]], [[Buddha]] was taken as [[God]], as {{Wiki|Supreme}} [[Reality]] itself that descended on the [[earth]] in [[human]] [[form]] for the good of mankind. The {{Wiki|concept}} of [[Buddha]] (as equal to [[God]] in theistic systems) was never as a [[creator]] but as [[Divine]] [[Love]] that out of [[compassion]] ({{Wiki|karuna}}) [[embodied]] itself in [[human]] [[form]] to uplift [[suffering]] [[humanity]]. He was worshipped with fervent devotion... He represents the [[Absolute]] ([[paramartha]] satya), devoid of all plurality (sarva-prapancanta-vinirmukta) and has no beginning, middle and end ... [[Buddha]] ... is [[eternal]], immutable ... As such He represents [[Dharmakaya]]. |
| − | According to the [[Tathagatagarbha]] [[sutras]], the [[Buddha]] taught the existence of a [[spiritual]] essence called the [[tathagagatagarbha]] or [[Buddha-nature]], which is present in all beings and phenomena. Dr. B. Alan Wallace writes of this doctrine: | + | According to the [[Tathagatagarbha]] [[sutras]], the [[Buddha]] taught the [[existence]] of a [[spiritual]] [[essence]] called the [[tathagagatagarbha]] or [[Buddha-nature]], which is present in all [[beings]] and [[phenomena]]. Dr. B. {{Wiki|Alan Wallace}} writes of this [[doctrine]]: |
| − | the essential nature of the whole of [[samsara]] and [[nirvana]] is the [[absolute]] space (dhatu) of the [[tathagatagarbha]], but this space is not to be confused with a mere absence of matter. Rather, this [[absolute]] space is imbued with all the infinite [[knowledge]], [[compassion]], power, and [[enlightened]] activities of the [[Buddha]]. Moreover, this luminous space is that which causes the phenomenal {{Wiki|world}} to appear, and it is none other than the nature of one's own [[mind]], which by nature is clear light. | + | the [[essential]] nature of the whole of [[samsara]] and [[nirvana]] is the [[absolute]] [[space]] ([[dhatu]]) of the [[tathagatagarbha]], but this [[space]] is not to be confused with a mere absence of matter. Rather, this [[absolute]] [[space]] is imbued with all the [[infinite]] [[knowledge]], [[compassion]], [[power]], and [[enlightened]] activities of the [[Buddha]]. Moreover, this luminous [[space]] is that which [[causes]] the [[phenomenal]] {{Wiki|world}} to appear, and it is none other than the nature of one's own [[mind]], which by nature is [[clear light]]. |
{{R}} | {{R}} | ||
[http://www.bahaistudies.net/asma/adibuddha.html www.bahaistudies.net] | [http://www.bahaistudies.net/asma/adibuddha.html www.bahaistudies.net] | ||
[[Category:Tathāgatagarbha]] | [[Category:Tathāgatagarbha]] | ||
Latest revision as of 12:53, 5 September 2013
Mahayana Buddhism, unlike Theravada, talks of the mind using terms such as "the womb of the Thus-come One". Such positive statements arose as a correction of the common misunderstanding that emptiness is the same as nothingness – a nihilistic view. The affirmation of emptiness by positive terminology is radically different from the early Buddhist doctrines of Anatta and refusal to personify or objectify any Supreme Reality. Mahayana Buddhism includes a sphere of devotion, where the Buddha is taken as the Supreme Reality – a kind of God who assumed human form in order to benefit all humanity:
Mahayana Buddhism is not only intellectual, but it is also devotional ... in Mahayana, Buddha was taken as God, as Supreme Reality itself that descended on the earth in human form for the good of mankind. The concept of Buddha (as equal to God in theistic systems) was never as a creator but as Divine Love that out of compassion (karuna) embodied itself in human form to uplift suffering humanity. He was worshipped with fervent devotion... He represents the Absolute (paramartha satya), devoid of all plurality (sarva-prapancanta-vinirmukta) and has no beginning, middle and end ... Buddha ... is eternal, immutable ... As such He represents Dharmakaya.
According to the Tathagatagarbha sutras, the Buddha taught the existence of a spiritual essence called the tathagagatagarbha or Buddha-nature, which is present in all beings and phenomena. Dr. B. Alan Wallace writes of this doctrine:
the essential nature of the whole of samsara and nirvana is the absolute space (dhatu) of the tathagatagarbha, but this space is not to be confused with a mere absence of matter. Rather, this absolute space is imbued with all the infinite knowledge, compassion, power, and enlightened activities of the Buddha. Moreover, this luminous space is that which causes the phenomenal world to appear, and it is none other than the nature of one's own mind, which by nature is clear light.
