Active Self . A Philosophical Study of the Buddha Nature by Sallie B. King

By Sallie B. King

A Philosophical learn 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

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The final section clarifies what sort of action forms the essence of the Buddha nature. By showing that the Buddha nature essentially functions in a soteriological manner, we confirm the claim that the essence of the Buddha nature is action. 30 A. INTRODUCTION AND REFUTATION OF OTHER VIEWS 1• Introduction The author begins in a manner very suggestive of his understanding of Buddha nature. 11 This kind of question, we may surmise, would be questionbegging in a way quite destructive to the view that the author wishes to present.

First to be considered is the Vaisesika school. « Vaisesika position is represented The as holding that in order for us to take seriously the differences between things, we must acknowledge that everything has an own-nature. With­ out each thing possessing its respective own-nature, we could not differentiate water and fire, matter (rupaf声」 ) and mind ( m a n a s , nirvana and samsara. Thus, each 1 • - • 4 thine;must have its own nature and is not empty. This term is taken directly from the Sanskrit; the Chinese literally means "self" + "nature" and is the standard translation.

Wieger, Chinese Characters, 2nd edition [New York : Dover. 1965]). Thus, anciently, the terms indicated the presence or absence of a thing or things. 11 As Graham says, ”in Indo-European languages a thing simply isr without implying anything outside it. • • . I n Chinese . • . C. Graham, 35 111Being1 in Western Philosophy Compared with Shih/Fei and Yu/Wu in Chinese Philosophy,11 Asia Major 7 [December 1959]: 98 •)— Philosophically, yu and wu early took on the extended, abstract senses of existence and non-existence, something and nothing.

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