Inner Self in Buddhism?
Gaudapada's Advaita Vedanta teachings and Shentong View
Gaudapada's Advaita Vedanta teachings and Shentong View - (AI Image by Author - Microsoft Designer)
In my studies of Eastern philosophy, I was profoundly struck by a revolutionary concept introduced by Gaudapada, an early Vedantic thinker from around the 6th-7th century CE, in his Mandukya Karika:
"prāptasya prāptiḥ ātmaniṣṭhā"
"The attainment of the already attained is through the Self."
(Māṇḍūkya Kārikā 1.2)
This maxim struck me with its transformative power. Gaudapada seems to suggest that ultimate realization, the fulfillment we so desperately seek, is not something to be attained, but a fundamental reality that simply awaits recognition in our very essential nature. Advaita Vedanta teaches that Atman is Brahman. Tat Tvam Asi.
This insight holds the potential to shatter the chains of our self-imposed limitations, opening the doors to an existence free from the incessant pursuit of something "other." By embracing this truth, every moment becomes a celebration of the wholeness that has always been present, inviting us to dance with life in a state of boundless presence.
What I find particularly interesting is how this fundamental Advaita Vedanta teaching expressed through Gaudapada words, resonates deeply with the Shentong view in Buddhism, which became a subject of significant debate in the 15th century between the Rangtong and Shentong views.
Tathāgatagarbha
The Shentong idea of Tathāgatagarbha, which claims that all living things have the seed of light within them, looks a lot like what Gaudapada said about Atman. This teaching of Tathāgatagarbha points out that each person has a sort of Buddha core inside them. This core stands for the hidden smarts and goodness that can grow if we work on our spirit. It's much like how Gaudapada tells us that seeing the truth is already in us, just waiting for us to spot it. Both views seem to say that the path to being awake is not about getting something new, but more about seeing what's been there all along. They hint that the key to freedom is right there, inside each of us, needing only our eye to turn inward and see it. This shared thread between these two ways of thinking shows how deep truths can pop up in different places, even when the words used to talk about them might not be the same.
Delving deeper, I noticed how Gaudapada's assertion that the path to self-realization involves negating all that is not the Self mirrors the Shentong belief in Buddhadhātu. Both philosophies maintain that one must transcend external distractions and delve into their inner self to unearth their divine potential.
The concept of a fully awake Buddha (Sammāsambuddha) in Shentong Buddhism got me thinking about how it mirrors Gaudapada's idea that finding light is a path of self-growth. Gaudapada puts forth that Moksha, the big aim of being alive, is about breaking free from the loop of birth and death by knowing oneself deeply. In a like manner, the Shentong view holds that reaching light as a Sammāsambuddha needs one's hard work, clear mind, and going beyond self-limits.
Buddha-dhatu
As I dug into my research, I looked closely at Buddha-dhatu (also known as Tathagata-dhatu) and Tathagatagarbha, two key ideas in Buddhism. I found out that while they're quite close and sometimes swapped around in talk, they're not the same thing. Buddha-dhatu points to the core or nature of Buddha, a trait that's deep inside all beings that can think and feel. It stands for the hidden power in us all to wake up and become Buddha, showing how all life is linked at its root. This idea of all things being one at heart is a big deal in Buddhist thought.
These views seem to agree that the seed of waking up is already in us, just waiting to be seen and helped to grow. They suggest that the path to freedom isn't about getting something new, but more about seeing what's been there all along. This shared thread between these ways of thinking shows how deep truths can pop up in different places, even when the words used to talk about them might not be the same.
A nugget of gold wrapped in a dirty cloth
On the other hand, Tathagatagarbha, which I encountered mainly in Mahayana Buddhist schools, is a more complex concept. Often translated as "embryo of the Tathagata" or "matrix of the Tathagata," it can be seen as a more specific and developed version of the Buddha-dhatu concept. Some schools interpret it as a kind of intrinsic, pure, and luminous self hidden beneath the overlays of karma and ignorance.
"Just as a nugget of gold wrapped in a dirty cloth remains unknown until it is revealed by a god, so too the Buddha hidden by defilements in every sentient being remains unknown until it is revealed by a Buddha."
(Tathāgatagarbha sūtra)
What I find fascinating is how these two philosophical traditions, despite their diversity, share common threads in their understanding of enlightenment as an inner journey. The teachings of Gaudapada and the Shentong perspective converge on the point that the path to liberation lies within us, urging individuals to look inward, acknowledge their inherent divinity, and cultivate wisdom and compassion to attain enlightenment.
Convergence
This philosophical convergence between Gaudapada's wisdom and the Shentong view offers me profound insights into the human quest for realization and enlightenment. Both philosophies underscore the transformative power of introspection and self-realization, highlighting the intrinsic divinity in every individual.
The Vedantic insights of Gaudapada and the Shentong view within Buddhism remind me that ultimate realization is not a distant dream, but a reality waiting to be recognized within us. Through introspection and self-realization, we can establish this truth within ourselves, leading to a profound sense of fulfilment and enlightenment. Each moment thus becomes a celebration of the wholeness that has always been present, inviting us to dance with life in a state of boundless presence.
And...so?
I gained much of my understanding of Gaudapada from Natalia Isayeva's book "From Early Vedanta to Kashmir Shaivism," while my knowledge of Mahayana Buddhism, including the Shentong view, was greatly enriched by Khenpo Tsultrim Gyamtso Rinpoche's "Progressive Stages of Meditation on Emptiness." The latter work was particularly illuminating in explaining the doctrinal debate that arose within Tibetan Buddhism in the 15th century between Rangtong and Shentong views, which has its foundation in the core Mahāyāna Buddhist doctrine of śūnyatā, or "emptiness." This concept of emptiness is fundamental to all these Buddhist schools and forms the basis for their understanding of "enlightenment" and the path leading to it.
It's remarkable to note that more than 700 years after Adi Shankara, who had drawn from Buddhism in developing Advaita Vedanta, we probably see reflections of Advaita Vedanta itself emerging within Shentong Buddhism. This cyclical influence demonstrates the profound interconnectedness of these philosophical traditions and their continued relevance in our quest for understanding the nature of reality and the self.
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