Meaning of Tathagata
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What is the meaning of Tathagata? Cheers
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According to Wikipedia:
Sanskrit grammar offers two possibilities for breaking up the compound: either Tath� and �gata or Tath� and gata.[5] Tath� means thus in Sanskrit and Pali, and Buddhist thought takes this to refer to what is called reality as-it-is (Yath�-bhūta). This reality is also referred to as thusness or suchness (tathat�) indicating simply that it (reality) is what it is.
A Buddha or Arhat is defined as someone who 'knows and sees reality as-it-is' (yathÄ� bhÅ«ta ñÄ�na dassana). Gata is the past passive participle of the verbal root gam (going, traveling). Ä€gata adds the verbal prefix Ä€ which gives the meaning “come, arrival, gone-unto”.
Thus in this interpretation TathÄ�gata means literally either, “The one who has gone to suchness” or, "The one who has arrived at suchness".
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This article should shed some light:
http://www.jenchen.org.sg/vol9no3a.htm
Volume 9 Issue No. 3
All Form is Non-formby Venerable Master Shen-KaiThe myriad of things and phenomena in this world are formed by aggregations of numerous causes and conditions comprising four elements: earth, water, fire and wind. As such, they do not have independent natures of their own. A tree, for example, is the result of a combination of nutrients, water, sunlight and air. Thus, they are in fact empty because when the conditions that created and sustained them are no longer present, these objects will return to emptiness. However, we don't see them in this light. We think they are real, absolute and permanent. But they are not. They are dependent upon other conditions. We need to truly comprehend and awaken to this fundamental truth of emptiness.
The phrase 'all form is non-form' is from the Diamond SÅ«tra.
Buddha said, "SubhÅ«ti, what do you think? Can we use our ordinary flesh-eyes to see the TathÄ�gata’s physical form and thus believe we are seeing the true TathÄ�gata ?"
SubhÅ«ti replied, "No, World-honoured One. We cannot look upon the unreal form of the TathÄ�gata’s manifestation and think we have perceived the non-arising and non-ceasing true body of the TathÄ�gata."
How is that? The 16-foot physique of the TathÄ�gata is a bodily form produced by an aggregation of causes and conditions. When life ends, that body decays and eventually vanishes. It is not the truly pure Dharma-kÄ�ya of the TathÄ�gata because the Dharma-kÄ�ya has no form to be seen; it is empty and tranquil. How could flesh-eyes of sentient beings see the true form of the TathÄ�gata’s Dharma-kÄ�ya?
Buddha told SubhÅ«ti, "Not only is the TathÄ�gata’s bodily form a false form produced by the aggregation of causes and conditions, which does not have real substance, so is any kind of thing in the universe, in this world as well as beyond this world. All living and non-living things, shapes and colours are merely formed by aggregations of causes and conditions. They are impermanent and will change as causes and conditions disperse. They are as illusory as the flower in the mirror or the moon in the water!
"If looking at appearances of objects, sentient beings are able to lucidly awaken to its aggregation of causes and conditions, and understand impermanence, their arising and ceasing; and if at that very instant, distinguishing does not arise, then without discrimination, they can enter into deep stillness. In stillness, pure wisdom reveals itself. With supreme wisdom, they realise that all worldly form is created by causes and conditions. Its nature is empty; it is not reality. In this way, they will directly perceive the TathÄ�gata’s Dharma-kÄ�ya."
Subhūti was the Arahat who best understood emptiness. Thus, with regards to emptiness, he had profound realisation. We see this in a story:
Once, Buddha went to the heavenly palace of TrayastrimÅ›Ä�s to preach Dharma to his mother. He only returned to earth after having been gone for a few months. All of his disciples missed him. When he returned, they rushed to welcome him, each hoping to be the first to pay their respects to him. Being the most advanced in supernatural ability amongst the Buddha's female disciples, BhiksunÄ« Lián-huÄ�-sè (蓮花色) used her supernatural powers and transformed herself into the image of Saint-king CakravartÄ«. Then, with great poise, she went to stand right up in front. She very happily paid her respects toBuddha and said, "Disciple Lián-huÄ�-sè is the first to pay respects to Buddha today. Oh, I’m overjoyed!"
Buddha replied with a smile, "Lián-huÄ�-sè, the first to see the TathÄ�gata wasn’t you. It was SubhÅ«ti!"
BhiksunÄ« Lián-huÄ�-sè was astonished! SubhÅ«ti had not joined in the queue to welcome the Buddha. How could he have been the first to meet the Buddha?
Buddha then said, "The bodily form of the Tath�gata is not seen by our perceptions. He who sees the Dharma, sees the Tath�gata."
As it turned out, when Buddha returned to earth, Subhūti had been in the meditation hall sitting in stillness, deeply observing the emptiness of all things and phenomena, clearly understanding the reality of inherent emptiness, and thus realising the formless Dharma-k�ya of Tath�gata. Even though he had not been there in the queue, he had in fact truly seen the Tath�gata.
Buddha has three bodies (TrikÄ�ya). One is 'NirmÄ�na-kÄ�ya'(化身), or the 'Emanation Body'. According to the sentient beings' capacity for understanding, Buddha manifests the illusory forms of physical bodies in numerous worlds. Because of their heavy karmic hindrances, some disciples were only able to see the 16-foot golden body of the Buddha, but were unable to see the 32 physical characteristics and 80 accompanying physical features of a great person (i.e. DvÄ�trimÅ›advara-laksana and Anuvyañjana).
Another body of Buddha is 'Sambhoga-k�ya' (报身), or the 'benefiting body', of which are two kinds: one is the 'body which benefits oneself', and the other is the 'body which benefits others'. The former is the Buddha's own attainment and awakening to his meritorious intrinsic pure Buddha-nature, in the state of Dharma joy. The latter is the appearance of enlightened, liberated Bodhisattvas to guide beginner-Bodhisattvas (i.e. sentient beings who emulate Bodhisattvas and practise the Bodhisattva Way) according to prevailing causalities, enabling these beginner-Bodhisattvas to benefit from the teachings of Greater Vehicle (Mah�y�na) with Dharma joy. Both Nirm�na-k�ya and Sambhoga-k�ya are physical forms which are visible. However, the perfect Sambhoga-k�ya of Great Bodhisattvas is a form that is infinite and of awesome majesty. It is not something that ordinary sentient beings like us can see. What ordinary people see is the Nirm�na-k�ya form.
The third body of Buddha, named 'Dharma-kÄ�ya'(法身), is the Truth Body of the TathÄ�gata, and also the reality of all phenomena. It permeates all of space and is omnipresent. An ancient sage said, "Green bamboos are entirely Dharma-kÄ�ya, luxuriant chrysanthemums are all PrajñÄ�; each grass, each tree, all in the ocean of Buddha-nature. Green bamboos are used for expressing the state of Dharma-kÄ�ya, but bamboos are by no means Dharma-kÄ�ya. Luxuriant chrysanthemums are used for displaying the function of PrajñÄ�, but chrysanthemums are by no means PrajñÄ�."
The myriad of things and phenomena in this world are formed by aggregations of numerous causes and conditions comprising four elements and five skandhas , arising by causality and ceasing by causality; their nature is inherently empty. And everything in the world is as such. They do not exist as individual entities. Hence, the nature of all things and phenomena is empty, tranquil and all pervasive. However, people are unaware of this and are grasping on to their belief that the numerous forms in the universe truly exist. But if you can truly comprehend this and awaken to the realisation that the nature of all forms is emptiness, then instantaneously you perceive the pure Dharma-k�ya of Tath�gata.
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Thank you so much for your explanation
