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By Sallie B. King

A Philosophical examine of the Buddha Nature Treatise and different chinese language Buddhist Texts

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Extra info for Active Self . A Philosophical Study of the Buddha Nature Treatise and Other Chinese Buddhist Texts

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That is, the way in which the Hinayana is refuted in this section is in general keeping with Mahayana tenets• To sum up the central point of this section from a dif­ ferent perspective: both the view that Buddha nature exists and the view that it doesn't exist are to be rejected since both imply that Buddha nature is something which is capable of existing as other things exist. e,, to conjoin the kind of existence proper to things such as trees and stones with the very different kind of existence pertaining to Buddha nature.

P. 788c. This is typical of tathagatagarbha 2Ibid. ) Literally, "Way-principle," the basic reality pervading all things unobstructedly. Fo Hsüeh Ta Tz'u Tien, compiled by Ting Fu-pao (Taipei, 1946), p. 2367. ^Tathagatagarbhasutra. e. , a positive quality of reality, which may be spoken of in affirmative language, however, obliquely. effect, this is how things are: we need not be lost in it. He is saying, in the world is not chaotic, There is a principle, discover­ able by humans, manifesting the order of the universe.

When he uses the terms yu and wu, the Taoist connotations are no longer inten­ ded. Nonetheless, it is obvious that a certain residue of the terms1 connotations in their extra-Buddhist usage must inevitably remain. We will return to this point. In the present context, any non-Buddhist connotation is minimal, iäasmuch as the terms are being used in the non-philosophical sense of "there is" and nthere is not11 (Buddha nature) . In 36 account for the fullness of reality, namely that some here and now are realizing their Buddha nature and some are not.

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