By Sallie B. King
A Philosophical research of the Buddha Nature Treatise and different chinese language Buddhist Texts
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Additional resources for Active Self . A Philosophical Study of the Buddha Nature Treatise and Other Chinese Buddhist Texts
For the most part, this statement seems inapplicable to Vaisesika teachings. The latter differentiate such com pound particular things as a jug and a bit of cloth by the differences of their parts. No reference to the own-nature of a jug or cloth is necessary in the Vaisesika scheme to differentiate them. The only possible justification I can imagine for this notion is if the BNT1s author is thinking of the Vaisesika category of universalM (samanya) • Thus, by the 11own-nature of a jug" he might mean to refer to the universal, 11jug-ness,11 which is distinguishable from the 45 example, the form (ruga, 巴 ） of the jug-一do they share one own-nature, or are the own-natures of the jug and its form different?
It should be noted, ho w ever, that the author (rather, the author of the comment passage [料 ß ] in which this is found) specifically men tions two HTnayana schools as targets of his criticism* He hasjthe Vibhajyavadins, or "those who make distinctions" (分 別 部 )/ represent the vievr that there is a Buddha nature. They are portrayed as holding that "all sentient beings, whether ordinary persons or saints, have emptiness as their source. Therefore, all sentient beings, both or dinary persons and saints, emerge from emptiness.
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. By realizing this principle (or, following the Chinese more closely, by bringing ourselves into accordance with this principle) we may discover this truth of the universe, which is also the truth of our own nature.