Buddha-nature, Mind, and the Problem of Gradualism in a by D. Seyfort Ruegg

By D. Seyfort Ruegg

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Extra resources for Buddha-nature, Mind, and the Problem of Gradualism in a Comparative Perspective: On the Transmission and Reception of Buddhism in India and Tibet

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D. Hirsch, Validity in interpretation (N ew Haven, 1967) and Aims of interpretation (Chicago, 1976). 41 For the dgoris géi see above, n. 27. And for some applications o f this theory in Tibetan Sütra hermeneutics, see Le traité du tathägatagarbha de Bu-ston R in 'c h en ’ grub, pp. 83-119, and La théorie du tathägatagarbha et du gotra, pp. , 399. e. by systematic ‘im p lic atu re ’ —to a ‘deep m e a n in g ’, viz. the bhutakoti and sunyata or dharmanairatmya;42 and (iii) that the use o f the intentionally m o tiv ate d statem ent proceeds fro m certain identifiable and legitim ate m otives such as the a b o v e -m e n tio n e d wish on the B u d d h a ’s part to attract and instruct those clinging to a Self (atmagraha), to encourage those w h o have little confidence in their o w n spiritual capabilities, and to elim inate pride based on the idea that one is superior to the irreligious and ‘d a m n e d ’ icchantikas constitutionally unable (at least tem porarily) to attain liberation.

As will be seen b elow , the a u th o r o f the Tarkajvala evidently also had a similar view o f the p u r p o r t o f the tathagatagarbha doctrine. T his concept o f intentionality is far fro m being a m erely ad hoc herm en eutical device o f som e c o m m en ta to rs, and it has behind it a long history in Indian semantics and semiotics. A lready in Patanjali’s Mahabhasya, vivaksa ‘in ten tio n to express’ appears as a factor that can d e te rm in e the use o f a w o r d -f o r m . 29 T h e later Sanskrit g ra m m a ria n s then ex tended the scope o f this principle o f intention.

59 Tarkajvala iv, f. 16938. 60 Cf. Théorie du tathagatagarbha et du gotra, pp. 35 » 4 ° 3 - 4 ° 5 61 Tarkajvâlâ iv, f. 169b!. THE T RA NS MI SS ION AND R E C E P T I O N OF B U D D H I S M 41 Madhyatnakahidayakarikas and Tarkajvalá dealing w ith the Ve­ danta that this is n o t so. For nairatmya is precisely the absence o f the self-nature characteristic o f the V edantic atman. N o r could that w h ich is anatman be at the same tim e atman because o f the incom patib ility (virodha) o f the tw o .

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