Difference between revisions of "Tathagata" - New World Encyclopedia
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[[Image:Buddha-Footprint.jpeg|thumb|180px|In early Buddhism, the historical Buddha was often represented by the simple image of his footprint, in order to discourage iconolatrous worship. His oft-quoted practice of referring to himself in the third-person (as "the ''Tathāgata''") emerges from a similar impulse: namely, to minimize the significance of his earthly incarnation (as per the doctrine of [[Anitya|impermanence]]).]] | [[Image:Buddha-Footprint.jpeg|thumb|180px|In early Buddhism, the historical Buddha was often represented by the simple image of his footprint, in order to discourage iconolatrous worship. His oft-quoted practice of referring to himself in the third-person (as "the ''Tathāgata''") emerges from a similar impulse: namely, to minimize the significance of his earthly incarnation (as per the doctrine of [[Anitya|impermanence]]).]] | ||
| − | '''Tathāgata''', a [[Pali]] or [[Sanskrit]] compound word whose complex etymology will be [[#Etymology|discussed below]], is a commonplace term in many Buddhist scriptures, where it is portrayed as the historical [[Buddha]]'s preferred form of address. In the [[Pali canon]], for example, Siddharta is often depicted saying "the tathagata is..." instead of "I am...," which has been taken by many later commentators as an indication that he had passed beyond the attachments ([[Four Noble Truths#The four noble truths|''trishna'']]) of human ego consciousness and that he was thus embodying the doctrine of [[anatman]]. | + | '''Tathāgata''', a [[Pali]] or [[Sanskrit]] compound word whose complex etymology and definition will be [[#Etymology|discussed below]], is a commonplace term in many Buddhist scriptures, where it is portrayed as the historical [[Buddha]]'s preferred form of address. In the [[Pali canon]], for example, Siddharta is often depicted saying "the tathagata is..." instead of "I am...," which has been taken by many later commentators as an indication that he had passed beyond the attachments ([[Four Noble Truths#The four noble truths|''trishna'']]) of human ego consciousness and that he was thus embodying the doctrine of [[anatman]]. |
| − | Despite the relative ubiquity of this term, its precise definition is contested by the various schools of [[Buddhism]] that developed in the years following the master's death. Though the original term could be literally translated as either "one who has come" (from ''tathā-āgata'') or "one who has gone" (from ''tathā-gata''), the [[Theravada]] and [[Mahayana]] schools each | + | Despite the relative ubiquity of this term, its precise definition is contested by the various schools of [[Buddhism]] that developed in the years following the master's death. Though the original term could be literally translated as either "one who has come" (from ''tathā-āgata'') or "one who has gone" (from ''tathā-gata''), the [[Theravada]] and [[Mahayana]] schools each proposed [[#Scriptural Uses and Interpretation|idiosyncratic interpretations]] based upon the metaphysical nuances particular to their respective schools.<ref>Nyanatiloka, ''Buddhist Dictionary''. Accessed online at: [http://www.budsas.org/ebud/bud-dict/dic_idx.htm budsas.org] (October 16, 2007).</ref> . |
==Etymology== | ==Etymology== | ||
Revision as of 07:13, 17 October 2007
Tathāgata, a Pali or Sanskrit compound word whose complex etymology and definition will be discussed below, is a commonplace term in many Buddhist scriptures, where it is portrayed as the historical Buddha's preferred form of address. In the Pali canon, for example, Siddharta is often depicted saying "the tathagata is..." instead of "I am...," which has been taken by many later commentators as an indication that he had passed beyond the attachments (trishna) of human ego consciousness and that he was thus embodying the doctrine of anatman.
Despite the relative ubiquity of this term, its precise definition is contested by the various schools of Buddhism that developed in the years following the master's death. Though the original term could be literally translated as either "one who has come" (from tathā-āgata) or "one who has gone" (from tathā-gata), the Theravada and Mahayana schools each proposed idiosyncratic interpretations based upon the metaphysical nuances particular to their respective schools.[1] .
Etymology
(Pali/Sanskrit: tathā-āgata ("one who has come"); tathā-gata ("one who has gone"); or Tat-āgata ("one who has gone to That [Ultimate Reality]"))[2](Chinese/Japanese: 如來）[3] .
One etymological interpretation of Tathagata is that its two parts are composed of Tat and āgata. Tat has from time immemorial in India, meant Brahman, the Absolute, as in the famous Upanishadic dictum: “That (Brahman) thou art” (Tat tvam asi) from the Chandogya Upanishad, a widely discussed spiritual document in the time of the Buddha. “That” here refers to Brahman, the Godhead, the ultimate Subject of Selfhood which the muni, or sage, has reached at the pinnacle of his having fulfilled wisdom’s perfection.
Āgata is the past tense denotation of gata (going, traveling, trekking), here being meant “arrival, gone-unto, attainment of, arrival-at”. As such, Tathagata in the ancient Prakrit Pali, means literally “(The sage who has) arrived at the Absolute”.
The term Tathagata is thus none other than a personal appellation of that very rare someone who has realized by experiential wisdom “tat tvam asi”.
As [It 57] and other passages clearly show, “become-Brahman” is the meaning of the term Tathagata, or he who has arrived (agata), again being meant the transfiguration and assimilation of the mind (citta) in upon itself (bhava), and thereby achieving the Absolute, i.e. Brahman, as such (brahmabhutam tathagata) is said.
Scriptural collaboration of same: (Tathagatassa hetam, adhivacanam brahmabhuto itipi)-“The Tathagata means 'the body of Brahman', 'become Brahman'” [DN 3.84]. (brahmabhutam tathagata)-“Become-Brahman is the meaning of Tathagata” [It 57]
Scriptural Uses and Interpretation
<integrate> The term is deliberately ambiguous, reflecting the ineffable ontological status of a fully liberated human being. Some would say that such a one has attained True Being (Sat) ; others that the liberated soul has transcended categories of being and non-being. Thus tathāgata reflects these ambiguities having no fixed meaning. </integrate>
In the Dhammapada, the actions of an arahant are described as without trace (ananuvejja) or 'trackless' (apada) 'like the birds in the sky' (ākāse'va sakuntānam gati tesam durannayā[4]). Similarly in the Mahabharata there is a verse which says: 'Just as the footprint of birds flying in the sky and of fish swimming in the water may not be seen, so is the going of those who have realised the truth' (tathā jñānavidam gatih), Śāntiparva 181. 12. Tathāgata therefore evokes this indefinable, ineffable quality of one who has arrived at the truth.
Another common interpretation is that tathāgata means 'one who comes and goes' (in the same manner as all the Buddhas). This understanding comes from early Buddhist mythology where the Buddha is considered a teacher come from the Tusita heaven (satthā Tusita gani-m-āgata - Sutta Nipāta 5. 955
Notes
- ↑ Nyanatiloka, Buddhist Dictionary. Accessed online at: budsas.org (October 16, 2007).
- ↑ The multivalent ambiguity of these definitions will be considered below in the section on #etymology.
- ↑ Nyanatiloka, Buddhist Dictionary. Accessed online at: budsas.org (October 16, 2007).
- ↑ Dhammapada.verse,92
ReferencesISBN links support NWE through referral fees
- Coomaraswamy, Ananda K. "Tathāgata." Bulletin of the School of Oriental Studies, University of London. 9:2 (1938). 331.
- Hopkins, E. Washburn. "Buddha as Tathagata." The American Journal of Philology. 32:2 (1911). 205-209.
- Nyanatiloka. Buddhist Dictionary: Manual of Buddhist Terms and Doctrines. San Francisco: Chinese Materials Center, 1977. Also available online at: budsas.org
- The Seeker's Glossary of Buddhism. Taiwan: The Corporate Body of the Buddha Educational Foundation, 1998.
- Shuhmacher, Stephan and Gert Woerner. The Encyclopedia of Eastern Philosophy and Religion: Buddhism, Hinduism, Taoism, Zen. Boston: Shambala, 1994.
- Thomas, E. J. "Tathāgata and Tahāgaya." Bulletin of the School of Oriental Studies, University of London, Vol. 8, No. 2/3, Indian and Iranian Studies: Presented to George Abraham Grierson on His Eighty-Fifth Birthday, 7th January, 1936. 781-788.
- Tokiwa, Gishin. "Chan (Zen) View of Suffering." Buddhist-Christian Studies 5 (1985). 103-129.
- Wayman, Alex. "The Tathāgata Chapter of Nāgārjuna's "Mūla-Madhyamaka-kārikā." Philosophy East and West 38:1 (January 1988). 47-57.
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