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Additional info for Buddha-nature, Mind, and the Problem of Gradualism in a Comparative Perspective: On the Transmission and Reception of Buddhism in India and Tibet

Sample text

Ii, that the tathàgatagarbha possessing all thirty-tw o lakfanas o f a buddha exists in sattvas ‘sentient beings’. 25 See Kun dga’ rgyal mtshan, sDom gsum rab dbye, f. 9a. 26 See Bu ston’s mDzes rgyan, passim. 28 THE BU D D H IS T N O T IO N OF A N I M M A N E N T A B S O L U T E view as its ‘intentional g r o u n d ’ (dgohs g z i) the th e o ry o f nairatm ya, sunyata and bhutakoti27 as generally u n d ersto o d in the M ahayana. As will be seen b elow , the a u th o r o f the Tarkajvala evidently also had a similar view o f the p u r p o r t o f the tathagatagarbha doctrine.

28 THE BU D D H IS T N O T IO N OF A N I M M A N E N T A B S O L U T E view as its ‘intentional g r o u n d ’ (dgohs g z i) the th e o ry o f nairatm ya, sunyata and bhutakoti27 as generally u n d ersto o d in the M ahayana. As will be seen b elow , the a u th o r o f the Tarkajvala evidently also had a similar view o f the p u r p o r t o f the tathagatagarbha doctrine. T his concept o f intentionality is far fro m being a m erely ad hoc herm en eutical device o f som e c o m m en ta to rs, and it has behind it a long history in Indian semantics and semiotics.

240b) and *Asvabhàva’s Jtkâ (D, f. , and not the introduction o f the ‘outsider’ by provisional allusions to a pudgala (or dtman). O n abhisatpdhi and related terms, see D. Seyfort Ruegg in: C. Caillat et al. ), Formes dialectales dans les littératures indo-âryennes (Paris, 1989), p. 299 ff. 45 Cf. Kàlyapaparivarta § 57; Nàgàrjuna, Rattidvalï ii. 3-4; and Aryadeva, Catuhsataka xiv. 21 with Candraklrti’s com m ent which mentions a tetralemma based on the dtman notion. See the analysis in D. Seyfort Ruegg, Journal of Indian Philosophy 5 (1977), pp.

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