STUDY OF THE TATHĀGATAGARBHA AS TRUE SELF AND BY …

[Pages:621]STUDY OF THE TATHGATAGARBHA AS TRUE SELF AND THE TRUE SELVES OF THE BRAHMANIC, SKHYA AND

JAINA TRADITIONS

BY USHA KHOSLA

A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Department of Religious Studies University of Toronto

? Copyright by Usha Khosla 2015

Study of the Tathgatagarbha as True Self and the True Selves of the Brahmanic, Skhya and Jaina Traditions

Usha Khosla Doctor of Philosophy Department for the Study of Religion University of Toronto

2015 Abstract

The tathgatagarbha is an intrinsically luminous consciousness naturally inscribed with the complete knowledge of the Buddha along with infinite Buddha-virtues and the potential to attain them. Studies in the past have focused on its potential aspect and negated it as an ontological entity. In this dissertation I examine it as a true self of sentient beings arguing that being beginningless, unborn, unconditioned, eternally unchanging, enduring and imperishable, it qualifies as true self. Also, the Mahyna-Mahparinirvastra unhesitatingly acknowledges it as true self, and its features conform to the definition of the true self of this stra and of Bhvaviveka. I find ample support for its interpretation as true self in the stras on this doctrine. Besides, its features correspond with the features of the Brahmanic, Skhya and Jaina true selves. The Tathgatagarbha Doctrine is recognized as a provisional teaching. The centrality of the doctrines of nyat, tathat, darmadhtu, dharmakya and nirva suggest that it is truly Mahyna in spirit. According to the Ratnagotravibhga, without realizing the emptiness of own being, nirva is not attained. This "Ultimate Doctrine", it adds, is taught to remove the five defects. The defects, I find, are connected with not knowing emptiness or understanding the dharmakya of the Tathgata

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nihilistically. As a corrective to the nihilistic understanding of the Mahyna Doctrine, it qualifies as an ultimate teaching. I study the Tathgatagarbha Doctrine from the following perspectives: the tathgatagarbha as true self; the all-pervading, undifferentiated Essence of Buddhahood as Cosmic Self; and the concept of liberation. I also compare this doctrine to the doctrines of the above-mentioned three traditions and study their concepts of true self, the concepts of Cosmic Self of the Brahmanic and Early Skhya doctrines; and the concepts of liberation of these three doctrines. I follow the trajectory of thought of the Ratnagotravibhga and the Tathgatagarbha group of texts.

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ACKNOWLEDGEMENTS

When I was writing the research paper on the Tathgatagarbha Doctrine for my Masters program, I noticed conceptual correspondences on many levels between this doctrine and the doctrines of the Brahmanic, Skhya and Jaina traditions. It prompted me to explore them in-depth in a Doctoral dissertation. Little did I realize then that this journey through the philosophical terrains of these four ancient Indian religious traditions was going to be so arduous and long.

This journey has come to an end now but not without the help, in big ways and small, from several people from the Department for the Study of Religion. I am profoundly grateful to my two supervisors, Leonard Priestley and Christoph Emmrich. Without the knowledge I gained from Leonard Priestley on Buddhism this dissertation would not be possible. His lectures in the undergrad courses whetted my appetite for the study of Buddhism and inspired me to delve deep into its teachings. With his immense and deep knowledge of Buddhism he steered me along this path. Christoph Emmrich took over as supervisor where Leonard Priestley left and he ensured that I made it to the June 2015 graduation. He spent his Christmas break of 2014 reading my long dissertation and got me through all the deadlines. I sincerely appreciate his confidence in me, particularly since I had not worked with him before, and his help at a critical point in my student career. I express my heartfelt thanks to him. I am full of gratitude to Frances Garrett and Narendra Wagle, members of my dissertation committee, for their constant guidance, and for being there when I needed help. I owe special thanks to Narendra Wagle for the invaluable knowledge he imparted and his guidance and mentorship from my undergrad days to the end of my doctoral program. It is

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through his guidance that I was able to study the Jaina doctrine with the eminent Jaina scholar, the late Prof. Vasantraj, in Mysore, India. Prof. Vasantraj helped me read the Jaina commentarial text, Sarvrthasiddhi in Sanskrit and gave me a firm grounding in the Jaina doctrine while he was fighting a hard battle with lung cancer. I regret that he is no more for I would like to thank him in person for his instruction and to tell him that I have succeeded in completing my Doctoral program.

I am very grateful to Leonard Priestley, James DiCenso and the late Joseph O`Connell for their patience and understanding during the first few years of my Doctoral program when I struggled to balance course-work with travels to San Francisco to help my daughter take care of her two very prematurely born babies. Marilyn Colaco and Irene Kao contributed to the wonderful experience at the department with their warmth and help with a smile. My profuse thanks to Jennifer Harris, Chair of the department, and Ferrreshteh Hashemi for helping me meet the deadlines and graduating in June 2015.

I would be gravely remiss if I did not acknowledge the support and love of many dear ones: my parents who sowed the seeds of religious enquiry in me at a young age and who groomed me with their unconditional love; my children and their spouses whose encouragement and love goaded me to reach the finish line; my grand-children whose admiration and love made me persevere; and the love and support of my siblings. The love and support of family and friends lifted my spirits in difficult times. Special thanks are in order to my friend, Trudy Lusink, for her feedback on the first two chapters of my thesis that she read. Last but certainly not least, my sincere and heartfelt thanks to the one person who has been the solid rock of my life, my husband, Naresh. His love, quiet support, understanding, patience and encouragement have carried me through the ups and downs of

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my long student career. He patiently listened as I thrashed my ideas and arguments and thus enabled me to clarify my thoughts. He has quietly waited for me to reach the finish line. Without his support and understanding this journey would not be possible.

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Contents

Contents .......................................................................................................................... i-vi

Abbreviations .............................................................................................................. vii-ix

Introduction ...................................................................................................................... 1

Methodology

9

Sources .................................................................................................................... 20

Formulation of the Tathgatagarbha Doctrine and composition of the

Ratnagotravibhga and its Commentary................................................................28

Significance of this study .......................................................................................35

Part 1

Chapter 1. Salient Features of the Tathgatagarbha Doctrine .................................41

1.1. 1.2. 1.3. 1.4. 1.5. 1.6. 1.7. 1.8. 1.9. 1.10.

Meaning of the compound tathgatagarbha ......................................................41 Nature of the tathgatagarbha ............................................................................46 tathgatagarbha as ontic element ........................................................................51 tathat a synonym of tathgatagarbha ............................................................65 tathgatagarbha as consciousness .......................................................................68 gotra as Three Jewels ...........................................................................................72 Impediments to the perception of the Tathgatas Essence ..................................74 dharmakya of the Tathgata ...............................................................................87 Recapitulation .......................................................................................................99 Conclusion ...........................................................................................................103

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Chapter 2. Self and Not-Self in the rvakayna ......................................................107 2.1. (i) Not-self in the Pli-suttas...................................................................................108 2.1. (ii) Rejection of all theories of self ..........................................................................111 2.1. (iii) Buddhas silence on ontological questions........................................................115 2.1. (iv) parinibbna of the ..............................................................................................22 2.1. (v) Recapitulation .............................................................................................. 125 2.2. (i) Inderminate self of the Pudgalavda..................................................................127 2.2. (ii) Three designations of the pudgala.....................................................................130 2.2. (iii) Nature of the conditional pudgala ..................................................................134 2.2. (iv) Real or conceptual pudgala ..............................................................................140 2.2. (v) pudgala and parinirva....................................................................................145 2.2. (vi) Recapitulation ....................................................................................................149 2.3. Comparison of the pudgala and the tathgatagarbha .....................................150 2.4. Conclusion .......................................................................................................155

Chapter 3. Self in the Mahyna .................................................................................160 3.1 a. (i) Emptiness of everything..................................................................................161 3.1a. (ii) Uncreated nature of empty things ...................................................................166 3.1a. (iii) Synonyms of emptiness .................................................................................168 3.1a. (v) Recapitulation ................................................................................................170 3.1b. (i) Madhyamaka interpretation of emptiness ......................................................170 3.1b. (ii) Meaning of emptiness.....................................................................................173 3.1b. (iii) Indeterminate nature of empty things .............................................................175 3.1b. (iv) Emptiness is not nihilism ...............................................................................179 3.1b. (v) Recapitulation .................................................................................................181 3.2a. (i) tathat according to the Mahyna-stras ......................................................182

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