Venerable Heng-Ching helped establish Pumen Buddhist High School and Fakuang Buddhist Graduate Institute. She also founded the Center of Buddhist Studies at National Taiwan University and Taiwan’s first Graduate Students’ Buddhist Forum. She was also active in the early stages of the project to digitize the Chinese tripitaka, known as CBETA (Chinese Buddhist Electronic Texts Association).
Venerable Heng-Ching has retired and now serves as the President of the Bodhi Education Foundation and as Consultant to the Committee of Western Bhiksunis. She is the author of many academic papers and books, including The Syncretism of Ch’an and Pure Land Buddhism (English), Buddha Nature (Chinese), and Good Women on the Bodhisattva Path (Chinese).
She continues to work tirelessly in support of fully ordained nuns worldwide. (Source Accessed March 21, 2019)
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The well-known motto of Ch'an Buddhism is that "perceiving the true self, one becomes a Buddha." The "true self" signifies the Buddha nature inherent in all sentient beings. The discovering of the "true self" has become the single most important pursuit of the Buddhist, especially in Sino-Japanese Buddhism. On the contrary, early Buddhism teaches that ultimately no substantial self (i.e., 'anatman') can be found, since the self is nothing but the union of the five aggregates. Modern Buddhologists as well as the Buddhists have been intrigued by the inconsistency that one single tradition teaches both that there is no self on the one hand, and that the goal of religious life is to discover the true self, on the other hand.
The big questions concerning these two contradictory doctrines include:
- How did they develop during the course of Buddhist history?
- How can they be reconciled?
- Are these two ideas actually as contradicting as they appear to be?
- Is the concept of the Buddha nature an outcome of the influence of other Indian religious thought upon Buddhism?
It is out of the scope of this short paper to answer all these questions. Therefore, this paper will deal with the antecedent and synonymous concept of the Buddha nature, that is, 'tathagata- garbha' ('ju lai tsang'). Specifically, this paper will examine the meaning and significance of the 'tathagatagarbha' (Buddha nature) based on three 'tathagatagarbha' texts and argue that the 'tathagatagarbha'/Buddha nature does not represent a substantial self ('atman'); rather, it is a positive language and expression of 'sunyata' (emptiness) and represents the potentiality to realize Buddhahood through Buddhist practices. In other words, the intention of the teaching of 'tathagatagarbha'/Buddha nature is soteriological rather than theoretical.
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