Svabhava (Sanskrit: ; IAST: svabhva) [1] Pli: sabhva; Chinese: zxng; Tibetan: ---(,, Wylie: rang-bzhin) [2] literally means "own-being" or "own-becoming". It is the intrinsic nature, essential nature or essence of living beings. The concept and term svabhva are frequently encountered in Hindu and Buddhist traditions such as Advaita Vednta (e.g. in the Avadhta Gt), Mahyna Buddhism (e.g. in the Ratnagotravibhga), Vaishnavism (e.g., the writings of Rmnuja) and Dzogchen (e.g. in the seventeen tantras). In the nondual Advaita Vednta yoga text, Avadhta Gt, Brahman (in the Upanishadic denotation) is the sabhva. In the Pli tradition of the Buddhadharma: "To become Brahman is to become highest self-nature (sabhva)" (Atthakanipata-Att. 5.72). In the Mahyna Buddhadharma tradition(s) it is one of a suite of terms employed to denote the Buddha-nature, such as "gotra". [3] Contents 1 Hinduism 1.1 Bhagavad Gt 1.2 Vaishnavism 2 Buddhism 2.1 Theravda 2.2 Prajnaparamita Sutras 2.3 Madhyamaka 2.4 Dzogchen 2.4.1 Bonpo Dzogchen 2.4.2 The Mirror of the Mind of Samantabhadra 2.4.3 Namkhai Norbu 3 See also 4 Notes 5 References 6 Sources 7 External links Hinduism Svabhava - Wikipedia, the free encyclopedia http://en.wikipedia.org/wiki/Svabhava 1 of 8 5/8/2014 1:02 PM Bhagavad Gt The Bhagavad Gt (18.41) has nature (svabhava) as a distinguishing quality differentiating the var. [4] Vaishnavism Overzee (1992: p. 74) in her work on de Chardin (18811955) and Rmnuja (10171137) highlights Rmnuja's usage of svabhva in relation to Brahman thus: Let us look more closely at what Rmnuja means by the Lord's "nature". If you read his writings, you will find that he uses two distinct yet related words when referring to the nature of Brahman: svarpa and svabhva. [5] Buddhism In early Theravdin texts, the term "svabhva" did not carry the technical meaning or the soteriological weight of later writings. Much of Mahyna Buddhism (as in the Prajpramit Stra) denies that such a svabhva exists within any being; however, in the tathgatagarbha sutras (notably the Nirva Stra), the Buddha states that the immortal and infinite Buddha-nature - or "true self" of the Buddha - is the indestructible svabhva of beings. Theravda In the Pli canon, "sabhva" is absent from what are generally considered to be the earliest texts. [a] When found in later texts (e.g., the paracanonical Milindapaha), it generically refers to state (of mind), character or truth. [b]
[c] In the post-canonical Abhidhamma literature, sabhva is used to distinguish an irreducible, dependent, momentary phenomenon (dhamma) from a conventionally constructed object. Thus, a collection of visual and tactile phenomena might be mentally constructed into what is conventionally referred to as a "table"; but, beyond its constituent elements, a construct such as "table" lacks intrinsic existence (sabhva). [d] Prajnaparamita Sutras In the Prajpramit sutras, the early Buddhist notion of no-self (anatta) is extended to all objects, so that all things are emptiness (nyat), without inherent existence (svabhva). [10][11] Madhyamaka Robinson (1957: p. 300) in discussing the Buddhist logic of Ngrjuna, states: Svabhva is by definition the subject of contradictory ascriptions. If it exists, it must belong to an existent entity, which means that it must be conditioned, dependent on other entities, and possessed of causes. But a svabhva is by definition unconditioned, not dependent on other entities, and not caused. Thus the existence of a svabhva is impossible. [12] Dzogchen Svabhava - Wikipedia, the free encyclopedia http://en.wikipedia.org/wiki/Svabhava 2 of 8 5/8/2014 1:02 PM Dzogchen upholds a view of nisvabhva, refuting svabhva using the same logic employed by Madhyamaka, a freedom from extremes demonstrated succinctly via Catukoi Tetralemma. As it (rigpa) transcends awareness and non-awareness, there are not even the imputations of awareness. This is called the Dzogpa Chenpo, free from extremes. [13] In the context of logical analysis, Dzogchen agrees with the view of Madhyamaka as elucidated by Ngrjuna, Chgyal Namkhai Norbu explains: ...Madhyamaka explains with the four "beyond concepts," which are that something neither exists, nor does not exist, nor both exists and does not exist, nor is beyond both existing and not existing together. These are the four possibilities. What remains? Nothing. Although we are working only in an intellectual way, this can be considered the ultimate conclusion in Madhyamaka. As an analytical method, this is also correct for Dzogchen. Nagarjuna's reasoning is supreme. [14] The Union of the Sun and Moon (Tibetan: -g-, Wylie: nyi zla kha sbyor), one of the 'Seventeen tantras of the esoteric instruction cycle' (Tibetan: -,---_;--_,, Wylie: man ngag sde'i rgyud bcu bdun) which are a suite of tantras known variously as: Nyingtik, Upadesha or Menngagde within Dzogchen discourse, states: Whoever meditates on the absence of nature [svabhva] in objects that are objective appearances this is the non-duality of appearance and emptiness, the relaxed unimpeded group of six. [15] Bonpo Dzogchen Svabhva is very important in the nontheistic theology of the Bonpo Great Perfection (Dzogchen) tradition where it is part of a technical language to render macrocosm and microcosm into nonduality, as Rossi (1999: p. 58) states: The View of the Great Perfection further acknowledges the ontological identity of the macrocosmic and microcosmic realities through the threefold axiom of Condition (ngang), Ultimate Nature (rang bzhin) and Identity (bdag nyid). The Condition (ngang) is the Basis of all (kun gzhi) -- primordially pure (ka dag) and not generated by primary and instrumental causes. It is the origin of all phenomena. The Ultimate Nature (rang bzhin) is said to be unaltered (ma bcos pa), because the Basis [gzhi] is spontaneously accomplished (lhun grub) in terms of its innate potential (rtsal) for manifestation (rol pa). The non-duality between the Ultimate Nature (i.e., the unaltered appearance of all phenomena) and the Condition (i.e., the Basis of all) is called the Identity (bdag nyid). This unicum of primordial purity (ka dag) and spontaneous accomplishment (lhun grub) is the Way of Being (gnas lugs) of the Pure-and-Perfect-Mind [byang chub (kyi) sems]. [16] The Mirror of the Mind of Samantabhadra The term "svabhva" is mentioned in six verses of the first chapter of the Avadhta Gt: 1.5, 1.6, 1.44, 1.54, 1.58, 1.76. Svabhava - Wikipedia, the free encyclopedia http://en.wikipedia.org/wiki/Svabhava 3 of 8 5/8/2014 1:02 PM This extreme nondual yoga text shares a lot of common language with the extreme nondual yoga of Atiyoga (Dzogchen) and its standard Tibetan analogue rang-bzhin (Wylie) is employed in The Mirror of the Mind of Samantabhadra, one of the Seventeen Tantras of Atiyoga Upadesha. Dzogchen strictly refutes the notion of "svabhva", and so The Mirror of the Mind of Samantabhadra, states specifically that dharmakya is non-arisen and natureless: ...this meaningful supreme wisdom kya ultimate, natureless [rang bzhin med], the state of the nonarising dharmakya, the lamp of the teachings, the great light of the dharmakya manifests to persons who are in accord with the meaning. [17] The following quotation from The Mirror of the Mind of Samantabhadra is drawn from the Lungi Terdz: [e] You should understand that the nature of all phenomena is that of the five aspects of Samantabhadra. What are these? you ask They are Samantabhadra as nature, Samantabhadra as adornment, Samantabhadra as teacher, Samantabhadra as awareness, and Samantabhadra as realization . [18][19][f] Namkhai Norbu Dzogchen teacher Namkhai Norbu (2001: p. 155) in discussing the view of the pratyekabuddhas states that: ... the Pratyekabuddhas accede to the absence of a self or independent self-nature (bdag med). [20] See also Ahamkara Atman (Buddhism) Buddhism Chd Mahayana Mindstream Sunyata Anatman (Hinduism) Notes Svabhava - Wikipedia, the free encyclopedia http://en.wikipedia.org/wiki/Svabhava 4 of 8 5/8/2014 1:02 PM ^ For instance, a search for "sabhv" in the SLTP edition of the Pali literature [6] identifies this term as arising only once in the first four Nikyas (outside of end notes): in DN 6, Mahli Sutta (PTS i 153). It occurs in the phrase, "idha mahli bhikkhuno puratthimya disya ekasabhvito samdhi hoti," which Walshe (1995, p. 144, para. 6) translates as: "'Mahli, in one case a monk, facing east, goes into one-sided samdhi..." (boldface added to identify Walshe's apparent translation of sabhva) a. ^ According to Rhys Davids & Stede (192125), pp. 5023, [7] "sva+bhva" is equivalent to the Pli word "sabhva". The entry for "Sabhva" (p. 681) is as follows: [8] Sabhva [sa4+bhva] 1. State (of mind), nature, condition Miln 90, 212, 360; PvA 39 (ummattaka), 98 (santa), 219. 2. Character, disposition, behaviour PvA 13, 35 (ullumpana), 220 (lokiya). 3. Truth, reality, sincerity Miln 164; J v.459; v.198 (opp. musvda); J vi.469; sabhva sincerely, devotedly J vi.486. -dhamma principle of nature J i.214; -dhammatta= dhamma Vism 238. -bhta true J iii.20. These general Theravdin denotations lack the technical specificity of the Mahyna notion of svabhva as "intrinsic nature". In addition, each of the aforementioned references is to what Rhys Davids & Stede (192125) elsewhere refer to as "later literature" (p. 454): [9] the Jtaka tales (J), Milindapaha) (Miln) and the Pli commentaries (e.g., PvA). b. ^ Gethin (1992), p. 150, in discussing the word "dhamma" in the Dhammasagai and its related commentary (Atthaslin) writes, "... the force of sabhva here appears to focus not so much on the essential nature of particular dhammas, but rather on the fact that there is no being or person apart from dhammas; dhammas are what exist." In a related footnote (26), he adds: "The earliest usage of sabhva in Pli sources is even more problematic. [The quasi-canonical] Pe 104 explains hetu ["cause" or "condition"] as the sabhva of a dhamma (i.e. it acts as a cause for other dhammas) and paccaya ["requisite" or "support"] as its parabhva (i.e. other dhammas act as conditions for its occurrence).... According to [the late-canonical] Pais 178-9 dhammas are "empty by self-existence" (sabhvena su)." c. Svabhava - Wikipedia, the free encyclopedia http://en.wikipedia.org/wiki/Svabhava 5 of 8 5/8/2014 1:02 PM ^ Williams (2007), p. 60, writes: The concept of self-existence or essence (svabhva) was a development of Abhidharma scholars, where it seems to indicate the defining characteristic of a dharma. It is that which makes a dharma what it is, as resistance or hardness is the unique and defining characteristic of earth dharma [see Mahbhta], for example. In the Abhidharma only "ultimate existents" (dharmas) have essences. Conventional existents tables, chairs, and persons do not. This is because they are simply mental constructs out of dharmas they therefore lack their own specific and unique existences. In regards to which texts Williams was writing of when he mentioned "Abhidharma scholars" above, Y Karunadasa (1996/2007) states that sabhva is first used in place of dhamma in the post-canonical Pli commentaries to the Abhidhamma. Relatedly, a search of the Pli Canon for "sabhv" identified no pertinent hits in the Pli Abhidhamma itself. In the d. Dhammasagai, for example, the only hits were for the compound term purisabhvo that is, purisa-bhvo which Rhys Davids [1900, p. 191] translates as "masculine in... being.") ^ The Lungi Terdz (Wylie: lung-gi gter-mdzod) is the prose autocommentary by Longchenpa (13081364 or possibly 1369) to his Chying Dz (Wylie: chos-dbyings mdzod) -- which are numbered amongst the Seven Treasuries (Wylie: mdzod chen bdun). This text is rendered into English by Barron, 'et al.' (2001: p. 8) and the Wylie has been secured from Wikisource and interspersed and embedded in the English gloss for probity e. ^ chos thams cad kun tu bzang po lnga'i rang bzhin du shes par bya'o de yang gang zhe na 'di lta ste rang bzhin kun tu bzang po dang rgyan kun tu bzang po dang ston pa kun tu bzang po dang rig pa kun tu bzang po dang togs pa kun tu bzang po'o. f. References ^ Alternative Sanskrit orthographies are swabhawa, swabhava and svabhaava. [citation needed] 1. ^ Dharma Dictionary (2008). rang bzhin. Source: [1] (http://rywiki.tsadra.org/index.php/rang_bzhin) (accessed: January 29, 2008) 2. ^ Ruegg, D. Seyfort (1976). 'The Meanings of the Term "Gotra" and the Textual History of the "Ratnagotravibhga"'. Bulletin of the School of Oriental and African Studies, University of London, Vol. 39, No. 2 (1976), pp. 341363 3. ^ Source: [2] (http://vedabase.net/bg/18/41/) (accessed: Tuesday April 6, 2010) 4. ^ Overzee, Anne Hunt (1992). The body divine: the symbol of the body in the works of Teilhard de Chardin and Rmnuja. Issue 2 of Cambridge studies in religious traditions. Cambridge University Press. ISBN 0-521-38516-4, ISBN 978-0-521-38516-9. Source: [3] (http://books.google.com.au /books?id=EiYEktsURVAC&pg=PA74& lpg=PA74&dq=svabhava+brahman&source=bl& ots=By-OCljw4x& sig=ZTUOj5VAWKWMR66ss1pJwaKNSsU& hl=en&ei=fLK5S7b4I4Wclgfh1bmWCg& sa=X&oi=book_result&ct=result&resnum=10& ved=0CCsQ6AEwCQ#v=onepage& q=svabhava%20brahman&f=false) (accessed: Monday April 5, 2010), p.74 5. Svabhava - Wikipedia, the free encyclopedia http://en.wikipedia.org/wiki/Svabhava 6 of 8 5/8/2014 1:02 PM ^ [4] (http://www.bodhgayanews.net /pitakaresults.php?title=&start=0&to=10& searchstring=sabhv) 6. ^ entry for "Bhva" (retrieved 2007-06-24) (http://dsal.uchicago.edu/cgi-bin/philologic /getobject.pl?c.2:1:3557.pali) 7. ^ [5] (http://dsal.uchicago.edu/cgi-bin/philologic /getobject.pl?c.3:1:3274.pali) 8. ^ [6] (http://dsal.uchicago.edu/cgi-bin/philologic /getobject.pl?p.2:102.pali) 9. ^ See, e.g., Williams (2007, p. 46): "The principal ontological message of the Prajpramit is an extension of the Buddhist teaching of no-Self to equal no essence, and therefore no inherent existence, as applied to all things without exception." 10. ^ A well-known example of a Prajpramit sutra that declares the emptiness of the aggregates (skandhas), is the Sanskrit (although not the antecedent Chinese) version of the Heart Sutra in which Avalokitevara "looked upon the five skandhas, ... seeing they were empty of self-existence ..." (vyvalokayati sma paca skandhs tnsh ca svabhva nyn pashyati sma ...) (Red Pine, 2005, pp. 2, 56, 67). 11. ^ Robinson, Richard H. (1957). Some Logical Aspects of Nagarjuna's System. Philosophy East & West. Volume 6, no. 4 (October 1957). University of Hawaii Press. Source: [7] (http://www.orientalia.org /printout470.html) (accessed: Saturday March 21, 2009), p.300 12. ^ Thondup Rinpoche, Tulku (1989). The Practice Of Dzogchen. Ithaca, New York: Snow Lion. ISBN 1-55939-054-9, p.103 13. ^ Namkhai Norbu, Chgyal (2006). Dzogchen Teachings. Ithaca, New York: Snow Lion. ISBN 1-55939-243-6, p.55 14. ^ Source: Union of the Sun and Moon (Wylie: nyi zla kha sbyor) (http://www.scribd.com/doc/28606591 /Union-of-the-Sun-Moon-1-of-the-17-Upadesha- Tantras) (accessed: Friday March 19, 2010) 15. ^ Rossi, Donatella (1999). The Philosophical View of the Great Perfection in the Tibetan Bon Religion. Ithaca, New York: Snow Lion. ISBN 1-55939-129-4, p.58 16. ^ 'Kun tu bzang po thugs kyi me long gi rgyud'. Source: [8] (http://wikisource.org /wiki/Kun_tu_bzang_po_thugs_kyi_me_long_gi_rgyu d) (accessed: Monday April 5, 2010) 17. ^ Longchenpa (author, compilor); Barron, Richard (translator, annotator) (2001). A Treasure Trove of Scriptural Transmission (autocommentary on Precious Treasury of the Basic Space of Phenomena). Padma Publishing, p.8. 18. ^ 'Kun tu bzang po thugs kyi me long gi rgyud'. Source: [9] (http://wikisource.org /wiki/Kun_tu_bzang_po_thugs_kyi_me_long_gi_rgyu d) (accessed: Monday April 5, 2010) 19. ^ Norbu, Namkhai (2001). The Precious Vase: Instructions on the Base of Santi Maha Sangha (Shang Shung Edizioni, 2nd rev. ed., trans. from the Tibetan, edited and annotated by Adriano Clemente with the help of the author; trans. from Italian into English by Andy Lukianowicz), p. 155. Note that the Dharma Dictionary (http://rywiki.tsadra.org /index.php/Main_Page) (2008) equates the Tibetan bdag-med with antman (Sanskrit) (Dharma Dictionary, 2008, bdag med, retrieved January 29, 2008 from http://rywiki.tsadra.org/index.php /bdag_med). 20. Sources Gethin, R.M.L. (1992). The Buddhist Path to Awakening: A Study of the Bodhi-Pakkhiy Dhamm. Leiden: E.J. Brill. ISBN 90-04-09442-3. Svabhava - Wikipedia, the free encyclopedia http://en.wikipedia.org/wiki/Svabhava 7 of 8 5/8/2014 1:02 PM Y Karunadasa, (1996). The Dhamma Theory: Philosophical Cornerstone of the Abhidhamma (WH 412/413). Kandy: Buddhist Publication Society. Retrieved 2008-06-30 from "BPS" (transcribed 2007) at http://www.bps.lk/wheels_library/wh_412_413.html. Red Pine (2004). The Heart Sutra. Emeryville, CA: Shoemaker & Hoard. ISBN 1-59376-009-4. Rhys Davids, Caroline A. F. ([1900], 2003). Buddhist Manual of Psychological Ethics, of the Fourth Century B.C., Being a Translation, now made for the First Time, from the Original Pli, of the First Book of the Abhidhamma-Piaka, entitled Dhamma-Sagai (Compendium of States or Phenomena). Whitefish, MT: Kessinger Publishing. ISBN 0-7661-4702-9. Rhys Davids, T.W. & William Stede (eds.) (192125). The Pali Text Society's Pali-English Dictionary (http://dsal.uchicago.edu/dictionaries/pali/). Chipstead: Pali Text Society. Walshe, Maurice (1987, 1995). The Long Discourses of the Buddha: A Translation of the Digha Nikaya. Boston: Wisdom Publications. ISBN 0-86171-103-3. Williams, Paul (1989; repr. 2007). Mahayana Buddhism: The Doctrinal Foundations. London: Routledge. ISBN 978-0-415-02537-9. Yamamoto, Kosho (tr.), Page, Tony (ed.) (19992000).The Mahayana Mahaparinirvana Sutra (https://web.archive.org/web/20131019072030/http://webzoom.freewebs.com/nirvana-sutra/convenient /Mahaparinirvana_Sutra_Yamamoto_Page_2007.pdf) in 12 volumes. London: Nirvana Publications External links The Mahayana Mahaparinirvana Sutra and its teachings on the deathless Self of the Buddha (http://www.nirvanasutra.net) Retrieved from "http://en.wikipedia.org/w/index.php?title=Svabhava&oldid=601205784" Categories: Buddhist terms Mahayana Buddhist philosophical concepts Tibetan Buddhism Theravada Buddhist concepts Dzogchen Madhyamaka This page was last modified on 25 March 2014 at 15:36. Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization. Svabhava - Wikipedia, the free encyclopedia http://en.wikipedia.org/wiki/Svabhava 8 of 8 5/8/2014 1:02 PM