Meaning of Tathagata

Yunhaier SG

What is the meaning of Tathagata?

Cheers

An Eternal Now SG

According to Wikipedia:

Sanskrit grammar offers two possibilities for breaking up the compound: either Tathā and āgata or Tathā and gata.^[5] Tathā means thus in Sanskrit and Pali, and Buddhist thought takes this to refer to what is called reality as-it-is (Yathā-bhūta). This reality is also referred to as thusness or suchness (tathatā) 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' (yathā bhūta ñāna dassana). Gata is the past passive participle of the verbal root gam (going, traveling). Āgata adds the verbal prefix Ā which gives the meaning “come, arrival, gone-unto”.

Thus in this interpretation Tathāgata means literally either, “The one who has gone to suchness” or, "The one who has arrived at suchness".

An Eternal Now SG

This article should shed some light:

http://www.jenchen.org.sg/vol9no3a.htm

Volume 9 Issue No. 3

The 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 Sūtra.

Buddha said, "Subhūti, what do you think? Can we use our ordinary flesh-eyes to see the Tathāgata’s physical form and thus believe we are seeing the true Tathāgata ?"

Subhūti replied, "No, World-honoured One. We cannot look upon the unreal form of the Tathāgata’s manifestation and think we have perceived the non-arising and non-ceasing true body of the Tathāgata."

How is that? The 16-foot physique of the Tathāgata 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-kāya of the Tathāgata because the Dharma-kāya has no form to be seen; it is empty and tranquil. How could flesh-eyes of sentient beings see the true form of the Tathāgata’s Dharma-kāya?

Buddha told Subhūti, "Not only is the Tathāgata’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 Tathāgata’s Dharma-kāya."

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 Trayastrimśās 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, Bhiksunī Lián-huā-sè (蓮花色) used her supernatural powers and transformed herself into the image of Saint-king Cakravartī. Then, with great poise, she went to stand right up in front. She very happily paid her respects toBuddha and said, "Disciple Lián-huā-sè is the first to pay respects to Buddha today. Oh, I’m overjoyed!"

Buddha replied with a smile, "Lián-huā-sè, the first to see the Tathāgata wasn’t you. It was Subhūti!"

Bhiksunī Lián-huā-sè was astonished! Subhūti 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 Tathāgata is not seen by our perceptions. He who sees the Dharma, sees the Tathāgata."

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-kāya of Tathāgata. Even though he had not been there in the queue, he had in fact truly seen the Tathāgata.

Buddha has three bodies (Trikāya). One is 'Nirmāna-kāya'(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. Dvātrimśadvara-laksana and Anuvyañjana).

Another body of Buddha is 'Sambhoga-kāya' (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 (Mahāyāna) with Dharma joy. Both Nirmāna-kāya and Sambhoga-kāya are physical forms which are visible. However, the perfect Sambhoga-kāya 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 Nirmāna-kāya form.

The third body of Buddha, named 'Dharma-kāya'(法身), is the Truth Body of the Tathāgata, and also the reality of all phenomena. It permeates all of space and is omnipresent. An ancient sage said, "Green bamboos are entirely Dharma-kāya, luxuriant chrysanthemums are all Prajñā; each grass, each tree, all in the ocean of Buddha-nature. Green bamboos are used for expressing the state of Dharma-kāya, but bamboos are by no means Dharma-kāya. Luxuriant chrysanthemums are used for displaying the function of Prajñā, but chrysanthemums are by no means Prajñā."

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-kāya of Tathāgata.

Yunhaier SG

Thank you so much for your explanation