The True Self(Essence):
(1) The Buddha Nature/Dharmakaya/The essential Nature of Mind
The two selves of the forders:
(1) The self of persons(individual deluded identity)
(2) The self of phenomena(universal self)
- The True Self(Atman) is just a term that is used in Buddhism to describe a list of qualities The true [satya], real [tattva], eternal [nitya], sovereign/ autonomous/ self-governing [aisvarya], and whose ground/ foundation is unchanging [asraya-aviparinama], is termed ‘the Self’ [atman].That which is beginningless, uncreated, unborn, undying, free from destruction, permanent unchanging, eternal, inherently pure free from suffering, and separate from all the stores of defilement, that which is real and truly existent is termed ‘the Self'[atman]. The reason why the essential nature of mind, Original Enlightenment, One Mind of Wisdom,Pure Awareness, Buddha-hood, Buddha Nature and the Dharmakaya are called Atman, is because Enlightenment in the Tathagatagarbha Sutras is said to possess all the qualities that fit the definition of Atman.
- The two types of self-hood refuted in the sutras, is the idea of a
- (1)personal self,individual ego
- (2)universal self which was known as Brahma(the allness of all) the idea of the creator god self who lives in a heaven and believes himself and his heaven realm to be eternal and permanent and the creator of “all”. when in truth this being “universal self” is still a by-product of ignorance and the 12 links of dependent origination is still stuck in Samsara.
Nirvana Sutra
‘You have asked what the Buddha-dhatu [Buddha Nature, Buddha Essence] is, so listen with sincerity, listen with sincerity, I shall analyse and elucidate it for your sake. Nobly-born son, the Buddha-dhatu is termed “ultimate emptiness” [paramartha-sunyata], and ultimate emptiness is termed Awareness [jnana – gnosis]. So-called emptiness is neither viewed as emptiness nor as non-emptiness. The wise perceive emptiness and non-emptiness, the permanent and the impermanent, suffering and bliss, Self and non-Self.The empty is the totality of samsara and the non-empty is Great Nirvana [and so forth down to], non-Self is samsara, and the Self is Great Nirvana. To perceive the emptiness of everything and not to perceive non-emptiness is not termed the Middle Way [and so forth down to], to perceive the non-Self of everything, and not to perceive the Self is not termed the Middle Way. The Middle Way is termed the Buddha-dhatu. For this reason, the Buddha-dhatu is eternal and unchanging. Because beings are enveloped in ignorance, they are unable to perceive it. Sravakas and pratyekabuddhas [i.e. relatively high-level spiritual aspirants, but lower than full Buddhas] perceive the emptiness of everything, but do not perceive the non-emptiness [and so forth down to], they perceive the absence of self [i.e. non-Self] in all things, but do not perceive the Self. For this reason, they do not attain the ultimate emptiness. Because they do not attain the supreme emptiness, they do not walk the Middle Way. Because they lack the Middle Way, they do not perceive the Buddha-dhatu.’
(commentary)
(1) Great self is free from Not Self because Not self is subject to mara and is synonymous with samsara, impermanence and suffering and is a term that is used to describe what is not Nirvana in both the Pali Canon and Tathagatagarbha literature.
(2) Great Self is free from self because the Great Self is not the two selves of the forders, it is neither the self of persons nor the self of the universe, it is not an impermanent ego predicated on the deluded mind that is a byproduct of the 12 links of dependent origination.
(3) The Great Self is our original nature of mind, by its vary nature it possesses innumerable qualities more numerous than the Ganges river which make up its essence it’s identity , this identity that is unborn, uncreated and unconditioned thus wills itself to manifest into samsara to save all living beings, this identity that possesses wisdom, generosity, and compassion as it’s identity, which are called the Four virtues of Nirvana, which are defined as a (Pure) (Self) which is (Permanent) which does not suffer (Bliss). This the the Great Self of Shakyamuni we interacted with.
Vajra Samsadhi Sutra
The Buddha said, “So it is. Why? Accessing the domain of Nirvana, the mind [of this
person] transcends the three realms of existence. Donning the robe of the tathagatas, he
accesses the void realm of the dharmas. Seated on the bodhi-seat, he ascends to the
bhumi of perfect enlightenment. The mind of such a person transcends the two types of
selfhood (the selfhood of one’s ego and that of dharmas). Why should the sramanas not
respect and offer dana to him?”
“Good man, the One-Enlightenment of thusness completely embraces all the six
practices. It is the buddhas’ sea of bodhi and wisdom.”
Sariputra remarked, “[The Lord said that] ‘The power [of the four great factors] does not
linger over the substance as well as the characteristics of its work, nor lacking in the
scope or efficiency in its functioning.’ This Dharma is on the True void – permanent,
blissful, [with] selfhood, and pure. Transcending the two types of selfhood (the self-hood
of the ego and dharmas), it is the great parinirvana. Such a mind has no bonds (non-
abiding). It is a powerful contemplation (direct awareness of the mind by itself). All the
thirty-seven requisites of enlightenment must be within this contemplation.”
The Buddha said, “Indeed it does. It is inclusive of the Thirty-Seven Requisites of
Enlightenment. How? Because it includes the four applications of mindfulness, the four
right effort, the four bases of spiritual power,
the five faculties, the five powers, the seven
factors of enlightenment and the noble eightfold path; or whatever name/title it is being
called. Although they are many classifications
(titles and names), they have but one
essence [that they all lead to enlightenment]. They are neither one [although they are of
the same transcendental essence], nor different [although they are under different names].
(Dolpopa)
From the start
without the entities of the two selves-the ultimate, emptiness, natural clear
light, endowed with all aspects, the natural innate pristine wisdom transcending
the momentary, abides as the self that is thusness, pure self, forever
without interruption.
and
Concerning this, since the matrix-of-one-gone-to-bliss is empty of the two
selves, it is not similar to the self of forders, and because the uncompounded
noumenon transcends the momentary,it is permanent, stable, and everlasting.
It is not that it, like space, is without any of the qualities, powers, and aspects of a buddha, and it is not like the self of persons that forders impute
to be permanent. Similarly, since the marks and beauties that are complete
in the matrix-of-one-gone-to-bliss are endowed with all aspects, all capacities,
all faculties, and all qualities of the noumenon, they are not the same as
the marks and beauties of conventional form bodies.
and
just this noumenon, the thoroughly established nature empty
of the two selves-described as the buddha-nature and the basic element of
selfhood.
Acharya Shinjo ito’s quotes
“When you walk the Mahayana path in oneness with Buddha’s, you will surely confront obstacles both from outside and within yourself. But you will able to overcome those obstacles with the True Self(the Buddha Self) hidden in your heart. The True Self I am referring to is the one in Permanence-bliss-self-purity. Some of you may have attained permanence and purity, allowing you to reflect on your shortcoming, but lack the True Self to obtain the Bliss. Mahaparinirvana includes the joy of the blissful Self.”
p180
“The Mahaparinirvana Sutra talks about permanence-bliss-self-purity. By purifying our selfish ego to bring out the True Self, we can be one in heart with Buddhas.”
“When the dirt covering your Pure Self is removed, true joy permanence-bliss-self-purity will come forth and you will realize that everything is a precious blessing. You will then rejoice with the ever-present Buddhas.”
“Once you deepen this feeling and become void of ‘i’ you will awaken to the spiritual self, and from that state, you will see the self, the “i”, as it has been up to that point. That is when, feeling embraced by the great love of Buddhas, you will want to transform that self you have now seen objectively.”
Glossary description of Permanence-Bliss-Self-Purity.(Jo-Raku-Ga-Jo)The four merits or qualities of great nirvana(Mahaparinirvana) as highlighted in the Mahaparinirvana Sutra. This means that Nirvana is lasting, joyful, personal(about the True Self), and about pure-heartedness and clarity of mind. Put differently, Enlightenment is the realization within oneself of an ever joyful and Pure Self that is liberated from ego. This supreme state of consciousness can be attained through training, and the Mahaparinirvana Sutra emphasizes that all people have the innate ability to realize it. Kyoshu Shinjo expounded that since the essence of Buddha’s is ever present, by believing in that and acting in oneness with it, people can find themselves in nirvana as it is fundamentally one’s own nature as well– the True Self is Buddha Nature– which is always in line with the Dharma and instrinsically pure.
Queen Srimala Sutra
O’ Bhagavan, living beings have mistaken ideas regarding the five psychophysical personality aggregates. They believe, that which is impermanent is considered to be permanent, that which is suffering is considered to be bliss, that which is not-self is considered to be True Self, that which is impure is considered to be pure. V103. The realm of omniscient wisdom which is the Dharmakaya of the World Honored One has never before been perceived by the knowledge of the Arhat’s or Pratyekabuddha’s. Know that those living beings who have devout faith in the Buddha and view the Buddha as having Permanence, Bliss, Self and Purity do not stray away from the correct path. In truth it is those living beings who have the Right View. Why is this? Because the Dharmakaya of the World Honored One is the perfection of permanence, the perfection of bliss, the perfection of the Noumenon Self, and the perfection of purity. Those living beings who see the Dharmakaya of the Buddha in this way are the ones who have seen correctly. Those who see correctly are called the Sons and Daughters of the Lord, born from his heart, born from his mouth, born from the Dharma, those who act as if they are a manifestation of the Dharma, heirs to the Dharma.
Here is Ju Mipham’s gloss on 9:23, from the new Dharmachakra version of Sutralamkara:
The pure and natural luminosity of emptiness is completely free from the self-manifestation of the adventitious defilements. In the absence of the twofold self of persons and phenomena, this is the actual nature of things, the supreme nature of the abiding reality, the intrinsic nature or essence itself. In achieving this, the buddhas have achieved a nature that is of complete purity. Thus, [to actualize] the suchness that is the unmistaken way things are is to be “the self of great beings.” This self is not the same as the conceived object that is involved when apprehending the twofold self because such a self has no bearing on things as they are. The buddhas, however, have actualized the unmistaken abiding reality, which is the suchness of the twofold selflessness, free from the extremes of existence and nonexistence. That is the supreme self—“the self of great beings.”
~ Lankavatara Sutra
The doctrine of the Self shines brilliantly; it is like the rising of the apocalyptic fire [lit., the fire of the end of the world, yug-anta-agni], burning up the forest of Self-lessness, wiping away the faults of the heretics.
~ Lankavatara Sutra
“Those who propound the doctrine of non-Self are to be shunned in the religous rites of the monks, and not to be spoken to, for they are offenders of the Buddhist doctrines, having embraced the dual views of Being and non-Being [existence and non-existence].”
(Maitreya’ s) Sublime Continuum of the Great Vehicle
In those [persons] who think thus [that the buddha-matrix does
not exist],
Knowledge of reality [free from superimposition and deprecation]
is not generated,
Whereby [the fault of superimposition] holding that unreal, [conventional,
adventitious defilements truly exist arises]
And [the fault of] not knowing [and deprecating] the meaning of
reality[-denying that the element of attributes inheres spontaneously
together with ultimate qualities-also arises].
Because of being fabricated [by causes and conditions] and adventitious
[in the sense of being suitable to be abandoned],
The flaws [which are the adventitious defilements] of sentient beings
do not [exist in] reality.
In reality those [adventitious] flaws are without a self [of persons or
of phenomena],(two selves of the forders)
And hence the [ultimate] qualities [of the powers and so forth just
exist as] naturally pure.
and
[In that way it is taught] in definitive scriptures that the element of
attributes of a one-gone-thus exists pervasively in all sentient beings,
and those who have become trainees] hear [it well],
Whereby they generate enthusiasm [for the difficult deeds of the
path by thinking, “Manifestation of my own nature is the great
enlightenment,” and generate respect [for others] like the teacher
[buddha due to knowing that others’ natures are also buddha],
And generate wisdom [knowing that conventional adventitious defilements,
which do not exist as the two selves, indeed do not exist
that way,] and pristine wisdom [knowing that the ultimate
element of attributes which exists as the nature, indeed does exist
that way], and great love [wanting to help others due to seeing
that the natures of oneself and others are equal as buddhas].
Maitreya says in the Ornament
for the Great Vehicle Sutras:’
When [naturally pure] emptiness is purified [of advenitious defilements],
The supreme self of selflessness is attained,
Whereby buddhas through attaining pure self
Become the self of great selfhood.
Maitreya’s Sublime Continum also says:
[The attainment of the body of attributes of a one-gone-thus that is
endowed with the four] perfections of [ultimate] qualities-
[The perfection of] purity, [the perfection of] self, [the perfection
of] bliss, and [the perfection of] permanence-is the fruit.·
And
Because [all] proliferations [of conceptions] of self [imputed by
forders and so forth] and the proliferations [of conceptions] of
selflessness [imputed by hearers and so forth]
Have been thoroughly pacified, it is [the perfection of] ultimate
self.
Vasubandhu on the Sutralamkara 9:23, Thurman translation:
23. In pure voidness buddhas achieve the supreme self of selflessness, and realize the spiritual greatness of the self by discovering the pure self.
What is the True Self?
[Nirvana sutra] CHAPTER TWELVE: ON THE TATHAGATA-DHATU
V417. “Kasyapa said to the Buddha: “O World-Honoured One! Is there Self in the 25 existences or not?” The Buddha said: “O good man! “Self” means “Tathagatagarbha” [Buddha-Womb, Buddha-Embryo, Buddha-Nature]. Every being has Buddha-Nature. This is the Self. Such Self has, from the very beginning, been under cover of innumerable defilements. That is why man cannot see it. O good man! [Imagine that] there is a poor woman here. She has true gold concealed in her house. But none of the people of her house, whether big or small, know of it. But there is a stranger, who, through expediency, says to the poor woman: “I shall employ you. You must now go and weed the land!” The woman answers: “I cannot do this now. If you let my son see where the gold is hidden, I will soon work for you.” The man says: “I know the way. I shall point it out to your son.” The woman further says: “Nobody of my house, whether big or small, knows [of this]. How can you?” The man says: “I shall now make it clear.” The woman says further: “I desire to see. Pray let me.” The man digs out the gold that had lain hidden. The woman sees it, is gladdened, and begins to respect that person. O good man! The case is the same with the Buddha-Nature which man has. Nobody can see it. This is analogous to the gold which the poor woman possessed and yet could not see. O good man! I now let persons see the Buddha-Nature that they possess, which is overspread by defilements. This is analogous to the poor woman who cannot see the gold, even though she possesses it. The Tathagata now reveals to all beings the storehouse of Enlightenment, which is the Buddha-Nature, as it is called. If all beings see this, they are gladdened and will take refuge in the Tathagata. The good expedient is the Tathagata, and the poor woman is all the innumerable beings, and the cask of true gold is the Buddha-Nature.
V424. O good man! The case is the same with all beings. They do not come near to a good teacher of the Way. So, they cannot see the Buddha-Nature which is within, even though they possess it. And they are reigned over by greed, lust, anger, and ignorance. So they fall into the realms of hell, animals, hungry ghosts, asuras, candalas, and get born in such various houses as Kshatriya, Brahmin, Vaishya and Sudra. The karma generated by the mind leads a person, though born a human, into such lives as a cripple, lame, deaf, blind or dumb person, and to the 25 existences, where such as greed, lust, anger and ignorance reign over the mind, and the person is unable to know of the presence of the Buddha-Nature.
V451. “O good man! Beings are sterile in fortune and do not come across this grass. The same applies to the Buddha-Nature. As defilement overspreads [them], beings cannot see. For example, the water of the great ocean tastes salty all the same, but it contains in it the best of water, as in the case of milk. Also, the Himalayas are perfect in various virtues and produce various medicines, but there are also poisonous herbs. It is the same with the bodies of all beings. There are the four poisonous serpents, but there is also present the great king of all-wonderful medicine. So-called Buddha-Nature is not something that has been made. Only, it is overspread by defilement. Only a person who thoroughly cuts it away, whether he be a Kshatriya, Brahmin, Vaishya or Sudra sees the Buddha-Nature and attains unsurpassed Enlightenment. For example, should the thunder roll in the sky, the clouds disperse and all the tusks of the elephant will be covered with flower-petals. If there is no thunder, the flowers do not come about. Also, this is as in the case where there is no denotative name. The same is also the case with the Buddha-Nature of [all] beings. It is always overspread by various defilements and is not seen. That is why I say that beings do not possess the Self.
V443. One with Wisdom discriminates things and does not say that all is non-eternal. Why not? Because man possesses the seed of the Buddha-Nature. When non-Self is talked about, common mortals say that there cannot be Self in the Buddhist teaching. One who is wise should know that non-Self is a temporary existence and is not true. Knowing thus, one should not have any doubt. When the hidden Tathagatagarbha is stated as being empty and quiet, common mortals will think of ceasing and extinction. “One who is wise knows that the Tathagata is Eternal and Unchanging.” “If Emancipation is stated to be something like a phantom, common mortals say that the person who attains Emancipation is one who wears away to nothingness; a person with Wisdom thinks that he is a man-lion and that, though he comes and goes, he is Eternal and does not change.”
(Commentary on the 4 Virtues of Suchness)
it is Pure because it is empty of all adventious defilements and imperfections of Samsara.
it is Bliss because it is free from suffering.
it is the True Self because omniscience, the basic element which is the source of all phenomena transcends both self and non-self of the forders(self of persons and self of phenomena).
it is Permanent because it not subject to decay, arising or conditioning.
Nirvana Sutra
V116. Then the Buddha said to all the bhiksus: “Hear me well, hear me well! Now, you mention the case of an intoxicated person. This refers to knowledge, but not the signification. What do I mean by signification? The intoxicated person sees the sun and moon, which do not move, but he thinks they do. The same is the case with beings. As all illusion and ignorance overhang [the mind], the mind turns upside down and takes Self for non-Self, Eternal for non-Eternal, Purity as non-Pure, and Bliss as sorrow. Overhung by illusion, this thought arises. Though this though arises, the meaning is not gained [realised]. This is as in the case of the intoxicated person who takes what does not move as moving.
V117. The Self’ signifies the Buddha; ‘the Eternal’ signifies the Dharmakaya; ‘Bliss’ signifies Nirvana, and ‘the Pure’ signifies Dharma. Bhiksus, why is it said that one who has the idea of a Self is arrogant and haughty, traversing round Samsara? Bhiksus, although you might say, ‘We also cultivate impermanence, suffering, and non-Self, these three kinds of cultivation have no real value/ meaning. I shall now explain the excellent three ways of cultivating Dharma. To think of suffering as Bliss and to think of Bliss as suffering, is perverse Dharma; to think of the impermanent as the Eternal and to think of the Eternal as impermanent is perverse Dharma; to think of the non-Self [anatman]as the Self [atman] and to think of the Self [atman] as non-Self [anatman] is perverse Dharma; to think of the impure as the Pure and to think of the Pure as impure is perverse Dharma. Whoever has these four kinds of perversion, that person does not know the correct cultivation of dharmas.
V118. Bhiksus, you give rise to the idea of Bliss with regard to phenomena associated with suffering; the idea of Eternity with regard to phenomena associated with impermanence; the idea of the Self with regard to phenomena without Self; and the idea of Purity with regard to phenomena that are impure. Both the mundane and also the supramundane have the Eternal, Bliss, the Self, and Purity. Mundane teachings [dharmas] have letters and are without meaning [referents]; the Supramundane [teachings] have letters and meaning. Why? Because mundane people have these four perversions, they are unacquainted with the [true] meaning/ referents. Why? Having these perverse ideas, their minds and vision are distorted. Through these three perversions, mundane people see suffering in Bliss, impermanence in the Eternal, non-Self in the Self, and impurity in the Pure.
V119. These are called perversions/ inversions. Because of these perversions/ inversions, mundane people know the letters but not the meaning [referents]. What is the meaning/referent? Non-Self is Samsara, the Self is the Tathagata; impermanence is the sravakas and pratyekabuddhas, the Eternal is the Tathagata’s Dharmakaya; suffering is all tirthikas, Bliss is Nirvana; the impure is all compounded [samskrta] dharmas , the Pure is the true Dharma that the Buddha and Bodhisattvas have. This is called non-perversion/ non-inversion. By not being inverted [in one’s views], one will know [both] the letter and the meaning. If one desires to be freed from the four perverse/ inverted [views – catur-viparita-drsti], one should know the Eternal, Blissful, the Self and the Pure in this manner.”
Nirvana Sutra
V754. O good man! The same is the case with the Tathagata. He does not go, stop, look up or down, see or wink. He has no suffering or bliss, no greed or anger, no ignorance and no action. The Tathagata thus has the Self.
Queen Srimala Sutra
Chapter 8: The Dharmakaya V96. O’ Bhagavan, the extinction of suffering is not the destruction of the Dharma. Why so? Because the ‘extinction of suffering’ is known as the Dharmakaya of the World Honored One, which is beginningless, uncreated, unborn, undying, free from destruction, permanent unchanging, eternal, inherently pure, and separate from all the stores of defilement. The Dharmakaya is also not different from the inconceivable Buddha Natures which are more numerous than the sands of the river Ganges. The Dharmakaya of the World Honored One is called the Buddha Nature when it is obscured by the stores of defilement.”
“There is, O monks, an Unborn, an Unbecome, an Unmade, an Unconditioned; if, O monks, there were not here this Unborn, Unbecome, Unmade, Unconditioned, there would not here be an escape from the born, the become, the made, the conditioned. But because there is an Unborn,…therefore there is an escape from the born….” (Udana 8,3)
Nirvana Sutra
V1248. “”O good man! The Eternal of the Tathagata is the Self. The Dharmakaya “[Dharma-Body]” of the Tathagata is unboundedness, unobstructedness, birthlessness, undyingness, and the eight unmolestednesses. This is the Self. The beings, truth to tell, do not have such a Self and what the Self possesses. Only because of the fact that a person absolutely attains the absoute Void of “Paramartha-satya” do we say the Buddha-Nature.
SN 22.59
Anatta-lakkhana Sutta: The Discourse on the Not-self Characteristic
“Form, O monks, is not-self; if form were self, then form would not lead to suffering and it should obtain regarding form: ‘May my form be thus, may my form not be thus’; and indeed, O monks, since form is not-self, therefore form leads to suffering and it does not obtain regarding form: ‘May my form be thus, may my form not be thus.’
[Nirvana sutra] Chapter Three: On Grief
V134. the Tathagata teaches and says no-self. This is to adjust beings and because he is aware of the occasion. Such non-self is, as occasion arises, spoken of, and it is [also] said that there is the Self. This is as in the case of the learned Doctor, who knows well the medicinal and non-medicinal qualities of milk. It is not as with common mortals, who might measure the size of their own self. Common mortals and the ignorant may measure the size of their own self and say, ‘It is like the size of a thumb, like a mustard seed, or like the size of a mote.‘ When the Tathagata speaks of Self, in no case are things thus. That is why he says: ‘All things have no Self.’
V135. Even though he has said that all phenomena [dharmas] are devoid of the Self, it is not that they are completely/ truly devoid of the Self. What is this Self? Any phenomenon [dharma] that is true [satya], real [tattva], eternal [nitya], sovereign/ autonomous/ self-governing [aisvarya], and whose ground/ foundation is unchanging [asraya-aviparinama], is termed ‘the Self’ [atman]. This is as in the case of the great Doctor who well understands the milk medicine. The same is the case with the Tathagata. For the sake of beings, he says “there is the Self in all things” O you the four classes! Learn Dharma thus!”
Nirvana Sutra
What do we mean by ‘Great Sovereignty’? “If there are eight sovereignties, we speak of ‘the Self’.
“What are these eight?
“Firstly, a single body can be manifested as many. The number of bodies is like the number of dust-motes. They fill the innumerable worlds in all directions. The body of the Tathagata is not a mote. [But] due to this sovereignty, it can project a mote-body. Such sovereignty is the ‘Great Self’.
“Second, we see that a mote-body fills the 3,000 great-thousand worlds. The Tathagata’s body does not, in truth, fill the 3,000 great-thousand worlds. Why not? Because of unhinderedness. Due to sovereignty, it fills the 3,000 great-thousand worlds. Such sovereignty is called the ‘Great Self’.
“Third, with this body that well fills the 3,000 great-thousand worlds, he lightly flies through the air, passing Buddha-lands as innumerable as the number of grains of sand of 20 Ganges, and there is nothing that obstructs him. The body of the Tathagata cannot, truth to tell, be designated as possessing light or heavy weight. [His] sovereignty decides the lightness or heaviness. Such sovereignty is the ‘Great Self’.
“Fourthly, because of sovereignty, sovereignty is acquired. What is sovereignty? The Tathagata abides [calmly] with one-pointedness of mind, without wavering. [Yet] he is able to manifest countless kinds of forms and endows each of them with a mind. On some occasions, the Tathagata might create a single phenomenon and bring about the needs of each being. Though the Tathagata’s body abides in a single land, he causes all those in other lands to behold him. That manner of sovereignty is called the ‘Great Self’.
“Fifth, he is sovereign over his sense-organs. How is he sovereign over his sense-organs? One sense-organ of the Tathagata can indeed see colours, hear sounds, register smell, know taste, feel touch, and know dharmas. Because of [his] sovereignty, he is sovereign over his sense-organs. Such sovereignty is called the ‘Great Self’.
“Sixthly, due to [his] sovereignty, [he] acquires all dharmas [all things] and yet there is no concept of attainment in the Tathagata’s mind. Why is that? Because there is nothing to be acquired. If there were something [to be acquired], then one could call it ‘acquiring’, but because there is nothing actually to be acquired, how can it be called ‘an acquiring’? If one were to suppose that the Tathagata had the notion of acquiring, then Buddhas would not acquire Nirvana. Since there is [no notion of] acquiring, one can say that they acquire Nirvana. Due to sovereignty, he acquires all dharmas. Because he attains all dharmas, he is called ‘the Great Self’.
“Seventh, we speak of sovereign. The Tathagata expounds all meaning. And for innumerable kalpas, the meaning has no end, and this meaning is: the moral precepts, samadhi, giving, and Wisdom. At such times, the Tathagata has no sense or thought such as : ‘I say’, ‘they listen’. Also, there is no single thought of a single gatha [verse]. People of the world speak of a gatha made up of four verse lines. This is merely to accord with the way of the world, and we speak of a ‘gatha’. The natures of all things also possess nothing of which one can speak. Due to sovereignty, the Tathagata expounds [Dharma]. For this reason, we say ‘the Great Self’.
“Eighthly, the Tathagata pervades all places, just like space. The nature of space cannot be seen; similarly, the Tathagata cannot really be seen, and yet he causes all to see him through his sovereignty. Such sovereignty is termed ‘the Great Self’. That Great Self is termed ‘Great Nirvana’. In this sense it is termed ‘Great Nirvana’.
Nirvana Sutra
‘You have asked what the Buddha-dhatu [Buddha Nature, Buddha Essence] is, so listen with sincerity, listen with sincerity, I shall analyse and elucidate it for your sake. Nobly-born son, the Buddha-dhatu is termed “ultimate emptiness” [paramartha-sunyata], and ultimate emptiness is termed Awareness [jnana – gnosis]. So-called emptiness is neither viewed as emptiness nor as non-emptiness. The wise perceive emptiness and non-emptiness, the permanent and the impermanent, suffering and bliss, Self and non-Self. The empty is the totality of samsara and the non-empty is Great Nirvana [and so forth down to], non-Self is samsara, and the Self is Great Nirvana. To perceive the emptiness of everything and not to perceive non-emptiness is not termed the Middle Way [and so forth down to], to perceive the non-Self of everything, and not to perceive the Self is not termed the Middle Way. The Middle Way is termed the Buddha-dhatu. For this reason, the Buddha-dhatu is eternal and unchanging. Because beings are enveloped in ignorance, they are unable to perceive it. Sravakas and pratyekabuddhas [i.e. relatively high-level spiritual aspirants, but lower than full Buddhas] perceive the emptiness of everything, but do not perceive the non-emptiness [and so forth down to], they perceive the absence of self [i.e. non-Self] in all things, but do not perceive the Self. For this reason, they do not attain the ultimate emptiness. Because they do not attain the supreme emptiness, they do not walk the Middle Way. Because they lack the Middle Way, they do not perceive the Buddha-dhatu.’
Nirvana Sutra Chapter 37
“The Buddha said: “If the Self does [i.e. performs actions], how can we say [it is] Eternal? If it is Eternal, how can a person do good at one time and evil at another? If a person does good or evil at [different] times, how can we say that the Self is boundless? If the Self does, why would one practise evil things? If the Self is the doer and if it is the wise, how can one doubt about the selflessness of the being? So, we can say that there can definitely be no Self in the doctrine of the tirthikas. The Self is none other than the Tathagata. Why? Because his body is boundless and there exists no doubt. On account of non-doing and non-receiving [of karmic consequences], we say Eternal. On account of birthlessness and deathlessness, we say Bliss. As there exists no defilement of illusion, we say Pure. As he does not have the ten aspects of existence, we say Void [i.e. void of all that causes suffering]. Hence, the Tathagata is none other than the Eternal, Bliss, the Self, and the Pure, and the Void, and there is no other aspect to speak of.”
Chapter 39
“O good man! The Eternal of the Tathagata is the Self. The Dharmakaya “[Dharma-Body]” of the Tathagata is unboundedness, unobstructedness, birthlessness, undyingness, and the eight unmolestednesses. This is the Self. The beings, truth to tell, do not have such a Self and what the Self possesses. Only because of the fact that a person absolutely attains the absoute Void of “Paramartha-satya” do we say the Buddha-Nature.
“O good man! Great Loving-Kindness and Great Compassion are the Buddha-Nature. Why? Because Great Loving-Kindness and Great Compassion always accompany the Bodhisattva. It is like the shadow that follows a form. All beings decidedly will attain Great Loving-Kindness and Great Compassion. So, we say that all beings possess Great Loving-Kindness and Great Compassion. Great Loving-Kindness and Great Compassion are the Buddha-Nature. The Buddha-Nature is the Tathagata.
Dharma Drum Sutra
If, among my voice-hearer bhikus and bhikuīs as well as upāsakas and upāsikās, there are those who learn the Prātimoka precepts and become accomplished in observing these rules of conduct, the Tathāgata will give them the peace and joy of human or celestial life. If there are those who have achieved great merit by subduing the four māras, the Tathāgata will crown their heads with the white silk scarf of liberation, made of the Four Noble Truths. If there are those who, with enhanced faith and understanding, seek the Buddha store, the true self, and the eternally abiding dharma body, the Tathāgata will pour the water of sarvajña [overall wisdom-knowledge] on their heads and crown them with the white silk scarf of the Mahāyāna.
and
Kāśyapa said to the Buddha, “Please turn to no self, having talked about self for a while.”
The Buddha told Kāśyapa, “I explain the meaning of no self to destroy the worldly view of self.
Kāśyapa asked the Buddha, “World-Honored One, if there is a [true] self in one, why is it covered up by one’s afflictions, which are like dirt?”
The Buddha told Kāśyapa, “Very good! Very good! You should ask the Tathāgata this question. As an analogy, a goldsmith perceives the purity of gold. He thinks about why such pure gold is mixed with dirt and seeks the origin of the dirt. Will he find its origin?”
Kāśyapa replied, “No, World-Honored One.”
The Buddha told Kāśyapa, “If he spends his entire lifetime thinking about the initial cause of the dirt since time without a beginning, will he find the original state? He will acquire neither gold nor the origin of dirt. However, if he diligently uses skillful means to remove the dirt mixed with the gold, he will acquire the gold.”
The Buddha told Kāśyapa, “Thus [one’s true] self is covered up by one’s afflictions, like dirt. If a person who wants to see his [true] self thinks: ‘I should search for this self and the origin of afflictions,’ will that person find the origin?”
Kāśyapa replied to the Buddha, “No, World-Honored One.”
The Buddha told Kāśyapa, “If one diligently uses skillful means to remove one’s afflictions, which are like dirt, one will realize one’s [true] self. If one, having heard this sūtra, with profound faith and delight, uses skillful means, neither leisurely nor rushed, to do good karmas with one’s body, voice, and mind, through these causes and conditions, one will realize one’s [true] self.”
Angulimala Sutra
Then Angulimâla replied to the elder renunciate Dabba, “People who lack learning and have wrong views get angry with those who teach the tathâgata-garbha to the world and expound non-self in place of the self as their doctrine. He who teaches the tathâgata-garbha, even at the expense of his own life, knowing that such people are inexperienced with words and lacking in balance, has true patience and teaches for the benefit of the world. He who is patient, disciplined and peaceful towards the world is free from fear.
(Dolpopa)
This is equivalent to the statement in the Mahaparinirvana Sutra that
the matrix-of-one-gone-to-bliss is a seed,. “In me exists the seed for becoming
a buddha, called the matrix-of-one-gt;me-thus.” Therefore, since the
matrix-of-one-gone-to-bliss, which both is the element of attributes and is a
seed, does not occur in any conventional compounded thing, this is in consideration
of another, or supreme, or transcendent seed.
Similarly, the thought of other scriptures such as the Maha parinirvana
Child of lineage, this called “buddha-nature” is the seed of the
middle path of the unsurpassed foe-destroying complete perfect
enlightenment of all buddhas.
and also the Mahaparinirvana Sutra translated by Hlay-da-wa:
Those with wisdom know, “In my body exists such a seed of the
body of attributes,” whereby they do not hold anything [other to
be like this].
and so forth must also be understood this way. Otherwise:
scriptures such as, “The subtle, uncontaminated seed,” and “The endless
piles of qualities,/ Renowned as my body of attributes,” and so on
the statements that the element of attributes itself is the great seal,
source of attributes having the essence of the eighty-four thousand piles
·of qualities such as the powers, fearlessnesses, and so forth
and those scriptures indicated earlier
would be mutually, internally contradictory. However, there.is no such possibility
Consequently, just as individual phenomena have their respective qualities, so the ultimate noumenon also must contain whatever are its qualities. Furthermore, these are not trifling; they are thoroughly pervasive and all-inclusive. Therefore,
the· qualities of the ultimate body of attributes-naturally and indivisibly
contained-must also be contained in the matrix-of-one-gone-to-bliss,
because· those [that is, ultimate body of attributes and matrix-of-one-gone to-
bliss] are synonymous.
That all sentient beings nevertheless do not perceive [ultimate qualities] is due to being
obstructed by adventitious defilements,
since those [ultimate qualities] are not objects of consciousness and since they
are objects of activity just of self-cognizing pristine wisdom.
Awakening of faith in Mahayana
B. The Greatness of the Attributes of Suchness
From the beginning, Suchness in its nature is fully provided with all excellent qualities; namely, it is endowed with the light of great wisdom, the qualities of illuminating the entire universe, of true cognition and mind pure in its self-nature; of eternity, bliss, Self, and purity; of refreshing coolness, immutability, and freedom. It is endowed with these excellent qualities which outnumber the sands of the Ganges, which are not independent of, disjointed from, or different from the essence of Suchness, and which are suprarational attributes of Buddhahood. Since it is endowed completely with all these, and is not lacking anything, it is called the Tathagata-garbha when latent and also the Dharmakaya of the Tathagata.
Question: It was explained before that the essence of Suchness is undifferentiated and devoid of all characteristics. Why is it, then, that you have described its essence as having these various excellent qualities? Answer: Though it has, in reality, all these excellent qualities, it does not have any characteristics of differentiation; it retains its identity and is of one flavor; Suchness is solely one.
Question: What does this mean? Answer: Since it is devoid of individuation, it is free from the characteristics of individuation; thus it is one without any second.
Question: Then how can you speak of differentiation [i.e., the plurality of the characteristics of Suchness]? Answer: In contrast to the characteristics of the phenomena of the “activating mind” the characteristics of Suchness can be inferred.
Question: How can they be inferred? Answer: All things are originally of the mind only; they in fact transcend thoughts. Nevertheless, the deluded mind, in nonenlightenment, gives rise to irrelevant thoughts and predicates the world of objects. This being the case, we define this mentality as “the state of being destitute of wisdom (avidya: ignorance)”. The essential nature of Mind is immutable in that it does not give rise to any deluded thoughts, and therefore, is the very opposite of ignorance; hence, it is spoken of as having the characteristic of “the light of great wisdom”. When there is a particular perceiving act of the mind, objects other than the objects being perceived will remain unperceived. The essential nature of Mind is free from any partial perceiving; hence, Suchness is spoken of as having the characteristic of “illuminating the entire universe”. When the mind is in motion [stirred by ignorance], it is characterized by illusions and defilements, outnumbering the sands of the Ganges, such as lack of true cognition, absence of self-nature, impermanence, blisslessness, impurity, fever, anxiety, deterioration, mutation, and lack of freedom. By contrast to this, the essential nature of Mind, however, is motionless [i.e., undisturbed by ignorance]; therefore, it can be inferred that it must have various pure and excellent qualities, outnumbering the sands of the Ganges. But if the mind gives rise to irrelevant thoughts and further predicates the world of objects, it will continue to lack these qualities. All these numberless excellent qualities of the pure principle are none other than those of One Mind, and there is nothing to be sought after anew by thought. Thus, that which is fully endowed with them is called the Dharmakaya when manifested and the Tathagata-garbha when latent.
CHAPTER ONE Revelation of True Meaning I. One Mind and Its Two Aspects The revelation of the true meaning of the principle of Mahayana can be achieved by unfolding the doctrine that the principle of One Mind has two aspects. One is the aspect of Mind in terms of the Absolute (tathata; Suchness), and the other is the aspect of Mind in terms of phenomena (samsara; birth and death). Each of these two aspects embraces all states of existence. Why? Because these two aspects are mutually inclusive.A. Mind in Terms of the AbsoluteThe Mind in terms of the Absolute is the one World of Reality (dharmadhatu) and the essence of all phases of existence in their totality. That which is called “the essential nature of the Mind” is unborn and is imperishable. It is only through illusions that all things come to be differentiated. If one is freed from illusions, then to him there will be no appearances (lakshana) of objects regarded as absolutely independent existences; therefore all things from the beginning transcend all forms of verbalization, description, and conceptualization and are, in the final analysis, undifferentiated, free from alteration, and indestructible. They are only of the One Mind; hence the name Suchness.
Maitreyanātha/Āryāsaaga
In the utterly pure emptiness, the Buddhas have attained to the summit of ātman, which consists in impersonality. Since they have found, thus, the pure ātman, they have reached the heights of ātman. ~ Mahāyānasūtrālaṁkāra IX:23
Chan Patriarch, Master Hsuan Hua said this:
Your mind is your true self, the real owner in charge.
They body is just like a house. The owner lives in the body.
Here we are talking about the eternally dwelling real mind, the bright substance of the pure nature. That is really you, really me.
It is also called the Thus Come One’s Storehouse.
It is also called the Buddha nature.
So do not mistakenly think that the body is you. It is yours; it is not you.
The real you is not produced and not destroyed, not defiled and not pure, not increasing and not decreasing. That is the real you.
But:
Instead of recognizing that real you,
You recognize the false self and think that superficial thing, the body, is really you.
If it is really you, then when the body dies, will you disappear too? If you disappear, that is really meaningless. That is just a view of annihilation…
“Therefore, Ananda, stay as those who have the self as an island (attadîpâ), as those who have the self as refuge (attasaranâ), as those who have no other refuge; as those who have the dharma as an island, as those who have dhamma as refuge, as those who have no other refuge” (Mahaparinibbana Sutta, D. ii. 100)(Samyutta Nikaya 22.43)
Priest Taitetsu Unno explains how this passage cannot possibly be talking about taking refuge in an mundane ever changing self.
Chapter 16
In The final sermon of the Buddha, when he exorts his diciples, “Be ye lamps unto yourselves. Rely on yourselves and do not rely on external help. Hold fast to the truth as a lamp and seek salvation in truth alone, looking not for assistance to anyone besides yourselves.” The key here is “truth” or dharma. The reliance is not upon the fragile ego-self but upon the dharma fully manifested. This results in the awakening of an autonomous Self that is the goal of the Buddhist path.
and
Shin Buddhism
Chapter 12
Awakening to the True Self has been the central quest in the Buddhist life, succinctly stated in the classic statement by Zen master Dogen(1200-1253) :
To study the Buddha Dharma is to study the (True)self. To study the (True)self is to forget the (false)self. to forget the (false)self is to be confirmed by the ten thousand things.
The focus here is on forgetting the delusory self; we think we know ourselves, when in fact the darkness of ignorance enfolds us and we fail to see the (True)Self. Thus, the first step in pursuing the Buddha Dharma is to become freed from the false, delusory self and let the True Self be “confirmed by the ten thousand things.”
and
chapter 20
In this vast web of interdependence, the title the World Honored One is bestowed on anyone who has awakened to this true and real nondualistic self. It should be underscored that in the famous injunctions of the Buddha to his disciples, “be ye lamps(dipa) unto yourself,” or Be ye islands(dvipa) unto your self,” the references are to the Nondualistic Self that manifests dhamma, “things, including the self, as they are.” This self, then, is not the isolated, dualistic “I” but the nondualistic “I” that “holds fast to the dhamma as a lamp.” Here, the self and dhamma co-exist in the double exposure; hence it has nothing to do with the conventional ego-self.
River of Fire, River of Water
Chapter 11
If one cannot trust even oneself, if the self is so unreliable, how can the so-called faith of such a person have any meaning? Faith in the ordinary sense, based on the unstable ego-self, is not only unreliable but it is also easily disposable, depending on the situation. But Shinjin emerges from that which is true, real, and sincere, enabling us to let go of the grasping ego and to entrust the self to reality that is all sustaining and abiding. This reality is called by various names: Primal Vow, immeasurable Light and Life, Amida Budda, or simply true and real life.
Chapter 12
Awakening is dynamic, constantly evolving in accordance with life’s realities, unfolding from ego self to compassionate self, from enclosed self to open self, from foolish self to Enlightened Self.
The same affirmation of personhood is also expressed by Shinran, but he does so in a language of the Pure Land tradition. In the epilogue to the Tannisho he states: “When I ponder on the compassionate Vow of Amida, established through five kalpas of profound thought, I realize that it was for myself, Shinran, alone.” The phrase “Shinran alone” is not excusionary, making a claim only for himself. Rather, it is an affirmation availiable to anyone who awakens to the boundless compassion that is Amida Buddha, for whom each form of life is, as it were, his only child. Thus, every Shin person who engages in deep hearing can replace “Shinran” with his or her own name to proclaim, “The compassionate Vow of Amida is for myself alone.”
Nobuo Haneda(Jodo Shinshu priest)
Introduction Buddhism is a teaching of self-examination, and the goal of self-examination is discovery and realization of the true self.The realization of the true self is the most important thing in Buddhism. In this essay I want to discuss the following four issues concerning the true self. First, I will discuss Shakyamuni’s view of the true self. Second, I will explain the meaning of the true self in Shin Buddhism, in the teaching of Shinran Shonin. Third, I will emphasize the importance of realizing the true self in our lives. Fourth, I will discuss how the true self can be realized in our lives. Shakyamuni’s View of the True Self If I mention the words “true self,” some people may wonder how I can reconcile it with “selflessness” (or the absence of a self) that Shakyamuni teaches. The concept of the true self and that of selflessness seem contradictory. But actually there is no contradiction. Here it is important to know that Shakyamuni talks about two types of selves: the ego- self and the true self.
When he teaches selflessness, he is talking about the absence (or non- reality) of the ego-self. The ego-self refers to the self that we mistakenly consider permanent, substantial, and autonomous because of our attachment to it, or because of our ignorance of the Dharma of impermanence (i.e., the truth that all things are constantly moving and changing). Shakyamuni, however, tells us that the true self—the self that is one with the Dharma of impermanence (i.e., the self that is constantly moving and changing)—does exist.
and
Well we can say that Buddhism is a teaching in which we see the non-reality of the ego-self and the reality of the true self. Many Buddhist teachings refer to the true self. In the Ohana Matsuri (Flower Festival) Service, which commemorates the birth of Shakyamuni Buddha, we often talk about the legend that when the baby Buddha was born, he took seven steps and shouted, “Above heaven, below heaven, I alone am most noble.” Here the “I” that is most noble is the true self. This statement may sound arrogant. But it isn’t. Here the baby Buddha represents all humanity and is talking about the dignity of realizing the true self. By declaring, “I alone am most noble,” the baby Buddha is saying that he is born in this world to realize the noble self, the true self, and that all human beings should do so, too. We can see a similar teaching in Shakyamuni’s words in the Sutra of the Teaching Bequeathed by the Buddha. As the final message of his life, Shakyamuni says, “Rely upon the self, not upon other things. Rely upon the Dharma, not upon human beings.” His words, “Rely upon the self,” mean that the most important thing that we should discover in our lives is the true self—the self that is one with the Dharma.
John Paraskevopoulos
‘In Mahayana Buddhism it is taught that there is fundamentally one reality which, in its highest and purest dimension, is experienced as Nirvana. It is also known, as we have seen, as the Dharma-Body (considered as the ultimate form of Being) or “Suchness” (Tathata in Sanskrit) when viewed as the essence of all things … “The Dharma-Body is eternity, bliss, true self and purity. It is forever free of all birth, ageing, sickness and death” (Nirvana Sutra).[8]
One of the principal texts that Shinran used in support of his views regarding the ultimate reality was the famous Nirvana Sutra which he practically quotes in its entirety in his magnum opus, Kyogyoshinsho. In order to reinforce my point about the unanimity between Shinran and the great Mahayana metaphysical tradition which he deeply venerated, I would just like, in conclusion, to quote a few important passages15 from the Nirvana Sutra which Shinran cites with approval in the Kyogyoshinsho to show that not only is Shinran thoroughly Mahayanistic in his view of the Absolute but that he accomplished a wonderful synthesis between the respective demands of wisdom and compassion in his propagation of the Pure Land faith:
Tathagata is also thus – nonarising, nonperishing, unaging, undying, indestructible and incorruptible; it is not a created existence….All created things are impermanent….Buddha nature is the uncreated; hence it is eternal.
The Tathagatas are eternal and never changing; hence they are termed true reality.
Although sentient beings are impermanent, still their Buddha-nature is eternal and unchanging.
The dharma-body (of the Tathagata) is eternity, bliss, self and purity.
In closing, I would like to reiterate the great importance of an adequate and satisfying conception of the Absolute as being indispensable to the Buddhist path. In a climate of increasing scepticism and reductionism, especially in certain Buddhist scholarly circles in the West, it is imperative that one does not lose sight of the fact that without such concepts as Dharmakaya, Suchness, Nirvana, Sunyata etc. being grounded in a true and existing reality which both transcends and suffuses all things, Buddhism is left without any foundations and stands on nothing, thereby losing all sapiential and soteriological efficacy. In the attempt by some to make Buddhism more fashionable by denying that it has anything much in common with views of ultimate reality in other spiritual traditions, it does itself a great disservice in failing to recognise clear parallels where they exist – parallels, indeed, which should not surprise anyone. To speak of all these terms to describe the Absolute as ‘symbolic’ in an attempt to somehow downgrade the reality of the ultimate object of aspiration is sheer folly – of what exactly are they symbols ? To be sure, these terms do not exhaust the fathomless depth of the reality to which they refer but, on the other hand, neither are they empty symbols created by us in order to fulfill some kind of nostalgic and delusory quest for the Infinite which has no basis in the true nature of things. A spiritual path which cannot offer any deliverance from that which is finite, imperfect and illusory, to that which affords eternal blessedness and liberation from suffering and the painful clutches of samsaric existence, is simply not worthy of the name.
.
To attain this Self, however, it is needful to transcend the ‘small self’ and its pettiness with the help of an ‘external’ agency, Amida Buddha. This is the view promulgated by the Jodo Shinshu founding Buddhist master, Shinran Shonin. John Paraskevopoulos comments on this:
.
‘Shinran’s great insight was that we cannot conquer the self by the self. Some kind of external agency is required: (a) to help us to shed light on our ego as it really is in all its petty and baneful guises; and (b) to enable us to subdue the small ‘self’ with a view to realising the Great Self by awakening to Amida’s light.'[9] When that Great Self of Amida’s light is realised, Shin Buddhism is able to see the Infinite which transcends the care-worn mundane.
What do Buddhists believe 