The Dharmakāya in Early Buddhist Texts

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Coëmgenu
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Re: The Dharmakāya in Early Buddhist Texts

Post by Coëmgenu » Sat Nov 11, 2017 1:50 am

ItsRaining wrote:
Sat Nov 11, 2017 12:33 am
Coëmgenu wrote:
Fri Nov 10, 2017 10:29 pm
Coëmgenu wrote:
Fri Nov 10, 2017 9:53 pm
自覺
Also, original enlightenment?
Nah I think that part of the translation is actually accurate "the Tathāgatāni of their own awakening know this" or "The Tathagata themselves know realise this".
Indeed, that was a more wistful suggestion :spy:
नस्वातो नापिपरतो नद्वाभ्यां नाप्यहेतुतः उत्पन्ना जातु विद्यन्ते भावाः क्वचन केचन
There absolutely are no things, nowhere and none, that arise anew, neither out of themselves, nor out of non-self, nor out of both, nor at random.
सर्वं तथ्यं न वा तथ्यं तथ्यं चातथ्यम् एव च नैवातथ्यं नैव तथ्यम् एतद् बुद्धानुशासनम्
All is so, or all is not so, both so and not so, neither so nor not so. This is the Buddha's teaching.

一切實非實亦實亦非實
非實非非實是名諸佛法

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Coëmgenu
Posts: 1701
Joined: Thu Jun 02, 2016 11:35 pm
Location: Whitby, Ontario

Re: The Dharmakāya in Early Buddhist Texts

Post by Coëmgenu » Sat Nov 11, 2017 3:06 am

Coëmgenu wrote:
Fri Nov 10, 2017 9:53 pm
法住、法空、法如、法爾
dharmāṇām pratiṣṭhitā dharmāṇām śūnyatā dharmāṇām tathātā dharmāṇām tiṣṭhitā
The SF fragments, representing a recension that is parallel, though by no means identical, to the SA/ZA being discussed here, has the following expression:
iti yātra dharmatā dharmasthititā dharmaniyāmatā dharmayathātathā
It would appear that the Sanskrit (Marcus Bingenheimer argues, I will find the citations shortly, for a Prākrit original to the SA material, though some others controversially argue for Gāndhārī) may have had grammatical compounds something more akin to:
法住、法空、法如、法爾
iti yātra dharmatā dharmasthititā dharmanairātmya dharmayathātathā
नस्वातो नापिपरतो नद्वाभ्यां नाप्यहेतुतः उत्पन्ना जातु विद्यन्ते भावाः क्वचन केचन
There absolutely are no things, nowhere and none, that arise anew, neither out of themselves, nor out of non-self, nor out of both, nor at random.
सर्वं तथ्यं न वा तथ्यं तथ्यं चातथ्यम् एव च नैवातथ्यं नैव तथ्यम् एतद् बुद्धानुशासनम्
All is so, or all is not so, both so and not so, neither so nor not so. This is the Buddha's teaching.

一切實非實亦實亦非實
非實非非實是名諸佛法

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