1.3. (ii) The Intrinsic Pure Mind and the Accidental defilements

Generally speaking the Tathagatagarbha theory is about the Truth Body or the Buddha nature possessed by all sentient beings but which is covered by afflictions of greed, hatred and stupidity etc. of sentient beings. The theory of Intrinsic pure mind is already seen in "Agama sutras and it is supported by "Sariputra abhidharma, and Mahasamghika. This concept on being introduced to to Mahayana sutras hss been extensively used and found in many sutras including "Prajnaparamitasutra l. The concept of 'Intrinsic pure mind' and 'All phenomena is originally pure' can be said to be the fundamental thought in all Mahayana sutras. But we can not say that only 'Intrinsic pure mind' is the Tathagatagarbha doctrine. According to the "Sri mala sutra, it is preached that 'This Dharmakaya of the Tathagata when not free from the store of defilement is referred to as the Tathagatagarbha'. The Dharmakaya which exists in the proximety with defilement, is Tathagatagarbha.187 In Mahayana Buddhism, Tathagatagarbha doctrine is presented in the_ most systematized way in Ratnagotravibhagad, it preachs the following: The one's essential nature of mind which is pure and radiant, is not destroyed like space. But it is polluted by the occasional stains of desire and the other [defiling forces] which arise from the wrong conception [of existence]. ([Ratnagotravibhaga Mahayana Uttaratantra Shastra] 1.63)188 187 Hirakawa A. Lee, Ho Geun (tr. in Korean), "The History of Indian Buddism (NE#49) E), vol. 2. (Seoul: Min Zok Sa, 1991), pp.66-67. 188 cittasya yasau prakrtih prabhasvara na jatu sa dyaur iva yati vikriyam/ agantukai raga maladibhis tv asav upaiti samklesam abhuta kalpa jaih//63// E.H. Johnston (ed.), 'The Ratnagotravibhaga Mahayanottaratantrasastra, (Patna: The 124 -

And in the commentary verses, it is preached that 'we have this example of space enlarged upon in Scripture, where it stands in connection with (the subject of ) the medium of perfect purification. This medium is, to speak otherwise, the means of (perceiving) the light of the essence of the Buddha.' and then quoted from "Gaganagafijasutra¸.189 O great Sage, the defiling forces are kike darkness, and purification is light. The defiling forces are feeble in strength; the transcendental perception of the Truth, on the contrary, is powerful. The defiling forces are casual, whereas the perfectly pure (Absolute) is the true fundamental Essence (of all that exists). The defiling forces are imputed (and essentially unreal), whereas the Absolute is the true (essence of all the elements) and not a construction (of the mind). O great Sage, such is the state of things.- This great earth is supported by water, water reposes in the air, and air is supported by space. But space itself has no support. Moreover, of these four elements, that of space is, in comparison with the elements of earth, water, and air, the most powerful. It is stable, motionless, knows no decrease, no origination, and no destruction. It is denduring by its very nature. Now, the three (other) elements are liable to origination and destruction; they are not stable and -have no long duration With everyone of them a constant change may be perceived. But space (on the contrary) does not undergo the slightest change. In a similar way the (5) groups (of elements), the (18) component elements (of an individual), and the (12) bases of cognition have their foundation in the Biotic Force and Desire. These two are founded upon incorrect appreciation, and the latter has its support in the (spiritual) essence, which is perfectly pure. This essence is (by itself) pure and radiant and become polluted by the occasional defiling forces.(prakrti prabhasvaram cittam agantukair upaklesair upaklisyate).190 Bihar Research Society, 1950), p.43. II.9-12. 189 "Gaganaganjasutra (),, [Taisho—Shinshu-Daizo—Kyo] 13, p.124 c. 190 kavir marsa klesah/ aloko visuddhih/ durbalah klesah/ balavati vipasyana/ agantukah klesah/ mula visuddha prakrtih/ parikalpah klesah/ aparikalpa prakrtih/ tad yatha marsa iyam maha prthivy apsu pratisthita apo vayau pratisthitah/ vayur akase pratisthitah apratisthitamm cakasam/ evam esam caturnam dhatunam prthivi dhator ab dhator vayu dhator akasa dhatur eva baliyo drdho 'calo 'nupacayo 'napacayo 'nutpanno 'niruddhah sthitah sva rasa yogena/ tatra ya ete trayo dhatavas ta utpada bhanga yukta anavasthita acira sthayinah/ drsyata esam vikaro na punar akasa dhatoh kas cid vikarah/ evam eva skandha dhatv ayatanani karma klesa pratisithitani/ karma klesa ayoniso manas kara pratisthitah/ ayoniso manas karah prakrti parisuddhi pratisthitah/ tata ucyate prakrti prabhasvaram cittam agantukair upaklesair upaklisyata iti// E.H. Johnston (ed.). "The Ratnagotravibhaga Mahayanottaratantrasastrai, p.44,18-p.45,.3. 125

And, the emptiness of the accidental defiling forces is described in Ratnagotravibhaga, as follows: r Here there is nothing that is to be reduced and absolutely nothing to be added. The Truth must only be directly perceived, and he who sees the Truth becomes delivered. ([Ratnagotravibhaga Mahayana Uttaratantra Shastra] I.154) The element of Buddhahood is by nature devoid of the accidental [defiling forces], which are different from it. But it is by no means devoid of the highest properties, which are, essentially, indivisible from it. (1.155) What is said by this? - There exists absolutely no real defiling element that is to be removed from the Essence of the Buddha, since it is from the outset devoid of all the accidental defilement, this being its nature. There exists likewise not the least purifying element that could be added to it, because it is itself the true essence of all the perfectly pure properties which are indivisible.191 The idea of Intrinsic pure mind and the Accidental defilements are also presented in "Hevajra Tantraj. Bhagavan said: Truly all beings are enlightened beings but they are veiled by the accumulation of defilements. By removing this veil of defilements, all beings are enlightened beings without doubt. The goddesses said: Bhagavan, it is as you have said, it is true and not false. (II.4.70-71) 192 Although the six sense organs, their six objects, the Aggregate of the Five Components of Phenomenal Awareness and the five elements are by their intrinsic nature pure, they are veiled by ignorance and afflictions. (1.9.2)193 Nowhere else in any of the realms of existence is the Enlightened Being to be 191 napaneyam atah kim cid upaneyam na kim cana/ drastavyam bhutato bhutam bhuta darsi vimucyate//154/ sunya agantukair dhatuh sa vinirbhaga laksanaih/ asunyo 'nuttarair dharmair avinirbhaga laksanaih//155/ kim anena paridipitam/ yato na kim cid apaneyam asty atah prakrti parisuddhat tathagata khatoh sam klesa nimittam agantuka mala sunyata prakrtitvad asya/ napy atra kim cid upaneyam asti vyavadana nimittam avinirbhaga suddha dharma prakrtitvat// E.H. Johnston (ed.), The Ratnagotravibhaga Mahayanottaratantrasastra (Patna: The Bihar Research Society, 1950), p.76, II.1-7. 192 bhagavan aha/ sattva buddha eva kim tu agantukamalavrtah/ tasyapakarsanat sattva buddha eva na samsayah//70/ devya ahuh/ evam etad bhagavan satyam na mrsa//71// (Hevajra Tantra (Commentary) , p.228) 193 sadindriyam pancaskandham sadayatanam pancabhutam/ svabhavena visuddham apy ajnanaklesair avrtam// (Hevajra Tantra (Commentary) , p.111) - 126 - -

found for it is in fact the Consciousness itself which is perfectly enlightened and nowhere else is the Enlightened One to be perceive. (II.4.76)194 Only that purification which is essentially one of direct personal experience and no other method of purification liberates. From the pure nature of the objects of experience arises this direct personal experience which is the highest bliss. (1.9.3) 195 Those foolish people who are veiled by ignorance and do not know this way transmigrate continually in the prison of existence, being born among the six kinds of living beings. O Vajragarbha of great mercy, those who obtain the Means which is Hevajra and purify the objects of sense-experience will surely attain the highest state. (II.4.78-79)196 Thus, no smell; no sound, no form, no taste, no purification of mind, no touch and no nature, for by the purification of all things I experience an intrinsically pure world. (1.9.20) 197 For the yogi, form and whatever other objects of experience that manifest, are all pure in nature, for the world is pervaded by the Enlightened Nature. (1.9.4)198 So far, I have examined the fundamental idea of Tathagatagarbha from the point of view of Intrinsic pure mind and Accidental defilements. Next, I'll examine the structure of the Tathagatagarbha doctrine. The logical grounds of "Ratnagotravibhaga can be seen in 'The three meanings of Buddhanature' or 'the three Germ of the Buddhanature' and we can get a understanding of the structures of Tathagatagarbha. In the explanations of "The Truth Body is all-pervading', we can know the reasons that Tathagatagarbha exists and in the explanations of 'The Absolute is [one] undifferentiated [Whole]', we can know the essential- 194 na buddho labhate 'nyatra lokadhatusu kutracit/ cittam eva hi sambuddho na buddho 'nyatra dasitah// (Hevajra Tantra (Commentary) , p.231) 195 svasamvedyatmika suddhir nanyasuddhya vimucyate/ visayasuddhabhavatvat svasamvedyam param sukham// (Hevajra Tantra (Commentary) , p.112) 196 ajnanenavrta bala imam gatim ajanakah samsaranti ca te mudhah sadgatau bhavacarake//78/ upayam prapya hevajram vajragarbha mahakrpa/ visodhayanti visayan lapsyante te hy anuttaram//79// (Hevajra Tantra (Commentary) , p.232) 197 tasmat gandha na sabda na rupam naiva rasa na ca cittavisuddhih/ sparsa na dharma na sarvavisuddhya suddhasahaiva jago jaga manye// (Hevajra Tantra (Commentary) , p.118) 198 rupavisayadi ye 'py anye pratibhasabte hi yoginah sarve te suddhabhava hi yasmad buddhamayam jagat// (Hevajra Tantra (Commentary) , p.112) 127

sameness (nisyanda) between sentient beings and Tathagata and in the explanations of 'the Germ [of Buddhahood] exists' we can see the development of Tathagatagarbha. "Ratnagotravibhaga is saying on 'the three meanings of Tathagatagarbha' as follows: With regard to the Absolute mingled with defilement (= the Buddha nature in the living beings) it has been said: - All living beings are endowed with the Essence of the Buddha What is the meaning of this? The Wisdom of the Buddha infiltrate in the multitudes of living beings, It is immaculate [of sentient beings] by nature and non-dual [with Buddhal], And Buddhahood is the fruit of the Germ. Therefore the whole animate world bears the Essence of the Buddha. ([Ratnagotravibhaga Mahayana Uttaratantra Shastra] 1.27) The Body of the Supreme Buddha is all-pervading, The Absolute is [one] undifferentiated [Whole] And the Germ [of Buddhahood] exists [in every living being]. Therefore, for ever and anon, all that lives is endowed with the Essence of the Buddha. ([Ratnagotravibhaga Mahayana Uttaratantra Shastra] 1.28) This subject, in all its different aspects is to be explained in that sense in which it is invariably demonstrated throughout the whole of Scripture, namely as follows: (All living beings are endowed with the Essence of the Buddha) in the sense that (1) The Buddha's Truth Body manifests itself in all living beings, (2) that the Absolute [the true essence] of the Buddha represents an undifferentiated whole, and (3) that the Germ (gotra) of the Buddha exists in everything that lives. 199 According to the Verse 1.27, 1.28 and the commentary, the three meanings of Tathagatagarbha are epitomized as the: (1) Pervading of Truth Body, (2) The Undifferentiation of Suchness (3) The existence of the Buddha nature. But it is noticed in the commentary that the Truth Body, Suchness and Buddha nature are always discussed in relation to the 'Tathagata'. 199 buddha jnanantargamat sattvarases tan nairmalyasyadvayatvat prakrtya/ bauddhe gotre tat phalasyopacarad uktah uktah sarve dehino buddhagarbhah//27/ sambuddhakaya spharanat tathata vyatibhedatah/ gotratas ca sada sarve buddhagarbhah saririnah//28/ samasatas tri vidhenarthena sada sarva sattvas tathagata garbha ity uktam bhagavata/ yad uta sarva sattvesu tathagata dharma kaya parispharanarthena tathagata tathatavyatibhedart hena hena tathagata gotra sambhavarthena ca// E.H. Johnston (ed.), The Ratnagotravibhaga Mahayanottaratantrasastra (Patna: The Bihar Research Society, 1950), p.26, //.1-9. - - 128 -