I. IntroductionIn this paper, I wish to focus on the term Tathāgata. The main question is whether this is a designation for the Buddha or other great persons; and I would like to correct several Buddhist texts and modern scholar's works, make a comparative study and investigate the word Tathāgata, as the Buddha or the other saints. In the light of this term Tathāgata, M. Anesaki, in his paper has made a strong nomination. He said, whatever it may have meant originally, or from whatever sources it may have been derived, "Tathāgata" is an epithet of Buddha used to express his very personality.[1] In the same occasion, E. J. Thomas[2], R. L. Mitra[3], Jay L. Garfield[4], T. O. Ling[5], Garman C. C. Chang[6], and Robert A. F. Thurman[7] have unanimously maintained that, a primary designation of Buddha is "Tathāgata." In some situations, the word Tathāgata, used as a synonym for arahant, has been given in Buddhist texts. A Tathāgata can be described in the same way as an arahant, as one who has crossed the stream, set down his burden, and overcome his fetters. For instance in the Alagaddupamasutta of the Majjhima Nikaya, mentions:
And how, monks, does a monk come to be a pure one, the flag laid low, the burden dropped, without fetters? …… Monks, when a monk's mind is freed thus, the devas – those with Indra, those with Brahma, those with Pajapati, does not succeed in their search if they think: This is the discriminative consciousness attached to a Tathagata.[8]
On this point, even the Buddha himself did not deny the term of Tathāgata to an Arahat. For this, perhaps a good reason can be given, the term Tathāgata was given as an indication of a saint who had won emancipation of the mind. The supreme goal of Arahats was to win by his own thought and effort in precisely the same manner as the Buddha. And it is said that the Tathāgata did not speak against the truth (vitatham).[9] The Tathāgata is described by the Theravada texts as the one who knows and proclaims the Dhamma, the highest truth, the highest truth for humanity. Dhammakaya (Dhamma body) is said to be a designation of the Tathāgata.[10]
Robert Chalmers derives the word from Tatha and agata and interprets it as meaning "one who has come at the real truth."[11] H. Oldenberg asserted the word, which we translate as "the perfect one" (Tathāgata) is that which, most probably, Buddha used when he was speaking of himself.[12] In the opinion of C. A. F. Rhys Davids, however, the word means, "Thus come", and that Gautama Buddha's disciples gave him that name, because he "was believed to have come as a teacher in an order, according to which others had come."[13] Whereas, the interpretation given by George D. Bond, the term Tathāgata in the Pali scriptures of the Theravada Buddhist tradition occurs frequently as a title applied to the Buddha. But the derivation of the word, however, is uncertain. He further mentioned, the primary referent of Tathāgata for Buddhists, however, was always the Buddha, the Tathāgata in this sense is most often said to be the arahant above all others.[14]
On the other hand, R. O. Franke thinks that Tathāgata means "one, who has himself gone on the way that he teaches others." And he also points up that Tathāgata simply means "arhat, monk, and individual."[15] From another point of view, however, that of Edward Conze, who points up, Tathāgata is one of the fairly numerous Buddhist technical terms, which, like satkayadrsti (view of individuality), pratyekabuddha (analytical knowledge) or parijaya (mastery) are not amenable to satisfactory grammatical analysis. Their original meaning is somewhat implied, and their usual interpretation does not reflect the original usage, but that of the constructions of later grammarians and commentators.[16] The following are the primary interpretations that have been advanced:
II. Theravada Texts
I. In point of fact, regarding the tenets of the term, Tathāgata has been recorded in the Pasadika Suttanta of the Digha Nikaya, as the following:
And so, O Cunda, concerning things past, future and present the Tathāgata is a prophet[17] of the hour, a prophet of fact, a prophet of good, a prophet of the norm, a prophet of the discipline. For this he called Tathāgata.
Whatever, O Cunda, in this world with its Devas and Maras and Brahmas, is by the folk thereof, gods or men, recluses or Brahmins, seen, heard, felt, discerned, accomplished, striven for, or devised in mind, all is understood by the Tathāgata. For this he [is] called Tathāgata.
And all that in the interval between in night, O Cunda, wherein the Tathāgata was enlightened in the supreme enlightenment, and the night wherein he passed away without any condition of rebirth remaining, all that, in that interval, he speaks in discourse or conversation or exposition: all that is so, and not otherwise. For that is he called Tathāgata.
As the Tathāgata says, O Cunda, so he does; as he does, so he says. Inasmuch as he goes even according to his word, and his word is according to his going, for that is he called Tathāgata.
As to the world, O Cunda, with its Maras and its Brahmas, of all its folk, divine or human, recluses or Brahmins, the Tathāgata has surpassed them, have not by them been surpassed, survey them with sure vision, disposer of things. For that is he called Tathāgata.[18]
II. In the Anguttara Nikaya II. 25:
A Tathāgata is a seer of what is to be seen, but he does not mind the seen, the unseen, the seeable, and the seer. So likewise with the heard, the sensed and the cognized: he thinks of none of these modes of theirs. Therefore among things seen, heard, sensed and cognized he is precisely 'such'. Moreover, then, he who is 'such' there is no other 'such' further or more excellent.
III. In addition, Buddhaghosa has a long discussion of the term "Tathāgata" in the Sumangala Vilasini, Vol. I. pp. 59～68, a discussion, which he repeats word for word in commenting on the first Majjhima Sutta in his papabca sudani. According to Buddhaghosa the title Tathagata is divided into eight interpretations, as follows:
1. Tatha agato, he who has arrived in such fashion, i.e. who has worked his way upwards to perfection for the world’s good in the same fashion as all previous Buddhas.
2. Tatha gato, he who walked in such fashion, i.e.
A. He who at birth took the seven equal steps in the same fashion as all previous Buddhas,
B. He who in the same way as all previous Buddhas went his way to Buddhahood through the four Jhanas and the paths.
3. Tatha and agato (tatha-lakkhanam agato), he who by path of knowledge has come at the real essentials of things.
4. Tatha and agato (tathadhamme yathavato abhisambuddho), he who has won truth.
5. Tatha and agato (where the paraphrase is tathadassitya tathagato), he who has discerned truth.
6. Tatha and agato (where agato = agado and the paraphrase is tathavaditaya tathagato), he who declares truth.
7. Tatha gato (tathakaritaya tathagato), he whose words and deeds accord (gato = pavatto).
8. Tatha and agata (where agata = agada 'physic'), the great physician whose physic is all-potent.
In light of this point, D. T. Suzuki argued that the question is whether to divide Tathagata into Tatha and gata, or into Tatha and agata: in the first case, gata is "gone" or "departed," and in the second case, if it is agata, it means "is come" or "is arrived." Hence, the reason for the use of the term is uncertain. Whatsoever, he further mentioned it does not matter whether the Tathagata is the "one thus come," or the "one thus gone." When his appearance in the world is made the centre of interest, he is the "one who has thus come"; on the other hand if we think more of his disappearance from among us, he is the "one who has thus departed." To sum up, Chinese translators have adopted the second reading as they have rendered Tathagata by (ju-lai).[19] However, I think the main question is why he is designated "thus" ? And what does this "thus" mean? Perhaps this is what we wish to know and understand.
III. Mahayana Texts
IV. According to Mulamadhyamakakarika, Chapter XXII. Verses 4 and 5:
If self-existence does not exist, how does other-existence exist? Apart from self-existence and other-existence, what could be [the nature of] a Tathagata?
If a Tathagata exists without appropriating the skandhas, then he should be appropriating the skandhas now. And he should be a Tathagata in virtue of the appropriation.[20]
V. According to the Maha-Prajbaparamita-wastra, Taisho. 1509. Vol. XXV, p. 563b:
The ultimately real nature, of the Tathagata is not past or present or future… the ultimately real nature of the Tathagata is not in the real nature of the past, etc.; the ultimately real nature of the past etc. is not in the ultimately real nature of the Tathagata. The ultimately real nature of the past etc. and the ultimately real nature of the Tathagata, all this [is] one reality, not two, not divided. The ultimately real nature of the "I"… the ultimately real nature of the knowledge of all forms, the ultimately real nature of the Tathagata, all this is one reality, not two, not divided. When the Bodhisattva realizes this reality he is called the Tathagata.[21]
VI. The Vajracchedika (Diamond Sutra) maintained:
And again, O Subhuti, if anybody were to say that, the Tathagata goes, or comes, or stands, or sits, or lies down, he, O Subhuti, does not understand the meaning of my preaching, and why? Because the word Tathagata means one does not go to anywhere, and does not come from anywhere; and therefore he is called the Tathagata (truly come), holy and fully enlightened.[22]
IV. Modern scholars work
VII. R. C. Childers, A Dictionary of the Pali Language says: pp. 498～499
It is quite evident that the term Tathagata was first applied to a sentient being generally, and afterwards transferred to a Buddha. As a name for a Buddha it means the Being par excellence, the Great Being. Gautama Buddha frequently in the Suttas speaks of himself as the Tathagata, and the epithet is analogous to that of [the] son of man applied to himself by Jesus Christ. As a name for a sentient being it means "one who goes in like manner" i.e. one who goes the way of all flesh, one which is subject to death, a mortal. The native explanations of the term are purely fanciful.
VIII. T. W. Rhys Davids and Oldenberg have the following note on p. 82 of Part I of their translation of the Vinaya "Sacred Book of East", and say:
The term Tathāgata is, in the Buddhistical literature, exclusively applied to Sammasambuddhas, and it is more especially used in the Pitakas when the Buddha is represented as speaking of himself in the third person as "the Tathāgata."
IX. T. W. Rhys Davids, Pali English Dictionary says: p. 296
Tathāgata: The context shows that the word is an epithet of an Arahant, and that non - Buddhists were supposed to know what it meant. The compilers of the Nikāyas must therefore have considered the expression as pre - Buddhistic; but it has not yet been found in any pre - Buddhistic work.
X. G. P. Malalasekera, Pali Proper Names, says: Vol. I. p. 989
An epithet of the Buddha, used by the Buddha is referring to him. The explanations indicate that the name can be used for any arahant, and not necessarily only for a Buddha. The term was evidently pre-Buddhistic, though it has not yet been found in any pre-Buddhistic work.
XI. William Edward Soothill, A Dictionary of Chinese Buddhist Terms, says: p. 210
Tathāgata, defined as he who comes as do all other Buddhas; or as he who took the zhenru (真如) or absolute way of cause and effect, and attained to perfect wisdom; or as the absolute come; one of the highest titles of a Buddha. It is the Buddha in his nirmānakāya, i.e. his 'transformation' or corporeal manifestation descended on earth. The two kinds of Tathāgata are (1) the Tathāgata in bonds, i. e. limited and subject to the delusions and sufferings of life, and (2) unlimited and free from them. There are numerous sutras and śāstras bearing this title of rulai (如來).
XII. C. A. F. Rhys Davids, A Manual of Buddhism, says: pp. 106, 116
Those words mean literally "worthy-one, thus-going, rightly awakened." The first was used at the time for what our old literature would have called a "holy man." The second came to be used for any worthy disciple as well as for the Founder. The third will only have come into use long after this date as his exclusive title. Is this the Pali word Tathāgata? And is this not a term exclusively applied to the Sakyamuni himself? Is he not represented, in the original, as the model to be followed, because he has himself "thoroughly understood," and therefore directs? I answer: this term, meaning literally the thus come, or gone (tatha agato, tahta gato), was non-existent when the founder first spoke. When first used, it will have been a term for any disciple as "Way man" owing to the prominence first given in the teaching to the magga, or way. And still in the Suttas it fairly obviously means sincere follower, or "Way man". The past participle gata can also bear a present-participial meaning, "going" as it does in the parallel verb pati-panno, used often to describe the disciples as "walking" rightly.
XIII. E. J. Thomas, The History of Buddhist Thought says: p. 151
The name Tathāgata occurs as the name by which Buddha refers to himself. The derivation is not quite certain, for it might mean either "thus gone" (tatha-gata) or "thus come" (tatha-agata), but similar compounds like su-gata (well-gone) and samyag-gata (duly gone) make the former the more probable. The word is quite clear in its literal meaning of "having arrived at such a state".
V. Conclusion
According to the above, various designations were given. Unquestionably, the meaning of Tathāgata has been much discussed in the Buddhist texts and by Buddhist scholars, but so far nothing conclusive has been presented. But I think we can make sure and put forward, both the Buddha and Tathāgata are described by the standard formula as "wholly self-awakened, endowed with wisdom and virtuous conduct, well-farer, the knower of worlds, incomparable charioteer of men to be tamed, teacher of devas and men, the awakened one, the lord." Anyway, as a result, we can presumably and obviously say the term 'Tathāgata' is realized in Buddhism and expresses the oneness of the Buddha and the Tathāgata by giving the identical definition for the terms Buddha and Tathāgata. But the Mahayana texts interpret Tathāgata differently, as one who has attained full realization of suchness, and who, thus, neither comes from anywhere, nor goes anywhere. Hence, the primary meaning of the terms 'Buddha' and 'Tathāgata' are quite clear and leave no room for doubt.
【References】
- Anesaki, M. (1958) "Tathāgata" Encyclopaedia of Religion and Ethics. Vol. XII. Edinburgh: T. & T. Clark. pp. 202～204.
- Bond, D. George (1995) "Tathāgata" The Encyclopedia of Religion. Vol.13. New York: Simon & Schuster Macmillan. pp. 352～354.
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Notes:
[1] Encyclopedia of Religion and Ethics, Vol. XII, p. 202
[2] An important epithet of Buddha is Tathāgata. See Early Buddhist Scriptures. p. 136
[3] The title of Tathāgata is one of the most dignified of those, which are given to a Buddha; the unanimous testimony of the Sutra and the legends prove that Sakyamuni had assumed it during the course of his instructions. See The Lalita-Vistara. p. 18 note 34.
[4] Tathāgata is an epithet of the Buddha. It is an ambiguous compound, meaning, depending upon how it is parsed, "thus gone" or "thus come", hence indicating either the one gone along the path of enlightenment, or the one come to teach the Buddhist doctrine. See The Fundamental Wisdom of the Middle Way. p. 276
[5] Tathāgata: Buddhist term, frequently used by the Buddha when he refers to himself; the meaning is literally either "he who has thus (tatha)" come or arrived (agata), or "he who has there (tatha) gone (gata)". See A Dictionary of Buddhism. p. 240
[6] Tathāgata: literally, "the thus come one." A title of the Buddha, it may mean he who has come and gone as have former Buddhas – that is, he imparts the same truth and follows the same path to the same goal. See A Treasury of Mahayana Sutra. p. 488 glossary.
[7] Tathāgata: literally "thus gone" or "thus come", one who proceeds always in consciousness of the ultimate reality, or that ness of all things, a name of the Buddha. See The Holy Teaching of Vimalakirti. p. 146 glossary.
[8] MN. I, 139～140
[9] Ibid. II, 108
[10] DN. III, 84; Cf. Nevertheless, in this point of view, perhaps we can compare it with the Mahasamghika, Ekavyavaharika, Lokottaravada and Kaukkutika schools that unanimously claimed, that there are no sasrava dharmas or defiled elements in all the Tathāgata, all the speeches of the Tathāgata are the preaching of the righteous law, and the rupakaya of the Tathāgata is indeed limitless. Origin and Doctrines of Early Indian Buddhist Schools. p. 19
[11] JRAS. (1898) p. 103
[12] Buddha: His Life, His Doctrine, His Order. p. 126 note.
[13] Gotama the Man. p. 45
[14] The Encyclopedia of Religion. p. 352
[15] The Bodhisattva Doctrine in Buddhist Sanskrit Literature. Chapter I, note 25. p. 321
[16] Buddhist Thought in India. p. 172
[17] The word was defined by T. W. Rhys Davids, as literally, declarer, or speaker.
[18] DN. III, 135
[19] Studies in the Lankavatara Sutra. pp. 340～341
[20] Nagarjuna: A Translation of his Mulamadhyamakakarika with an Introductory Essay. p. 133
[21] Nagarjuna’s Philosophy: As Presented in the Mahaprajbaparamita-wastra. p. 269
[22] The Sacred Books of the East. Vol. XLIX, p. 142
