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Below is a list of devices grouped by category and type. “Devices” are consumer electronics that are controlled by iRule.
Devices are added to iRule Builder almost daily, so this is list is not always up to date. If after reviewing the list of devices you can’t find what you’re looking for, or you’re still uncertain whether a device is controllable, please contact iRule’s support team for further assistance.
There are few differences to be aware of between the Global Cache gateways. Some models of Global Cache gateway support more simultaneous client connections than others.
Note 1: Many gateways support the use of dual emitters or IR blasters, allowing the user to control more devices with the same number of IR ports.
Note 2: iRule can control other gateways, but they are not officially supported and will require specific knowledge of the gateway.
Note 3: iTach gateways support up to four (4) or eight (8) simultaneous client connections (depending on model), while the GC-100 series gateways support only one (1) connection at a time. If your controlled devices may require concurrent connections (two people may try to control a device at the same time, i.e. whole-house audio or lighting), you must use an iTach instead of a GC-100.
RS-232 serial is common in higher-end consumer electronics and prevalent in professional commercial equipment. Major advantages to RS-232 serial are that it is very reliable and responsive, and in many cases, offers feedback about the device’s status.
Many IP network-enabled devices can be controlled by iRule directly, with no additional hardware necessary (other than the network, of course). Some examples of network-enabled devices that can be controlled are many AV receivers, some media players, and a few TVs or Blu-ray players. Please note that not all devices which are network-enabled are also capable of being controlled by iRule (or any other third-party control system).
Los Angeles—One of the acknowledged great pioneers of early photography, Julia Margaret Cameron, will be the subject of a major retrospective exhibition at the Getty Center, October 21, 2003 through January 11, 2004. The exhibition will display more than 100 images by Cameron and coincides with the Getty's publication of the first catalogue raisonné of her works.
Julia Margaret Cameron (1815–1879) is noted not only as one of the few female photographers of the Victorian age, but also as a bold innovator and entrepreneur who tirelessly campaigned to raise the new science of photography to a higher realm. "My aspirations are to ennoble Photography and to secure for it the character and uses of High Art," she declared.
Cameron is now regarded as one of the most important figures in the history of photography. She was one of the earliest photographers to consciously reject meticulous detail in favor of a luminous, dreamlike soft focus, evoking feelings rather than showing facts. Cameron also rejected the confines of conventional darkroom work and gloried in the chance nature of photochemistry. She was untroubled by dust spots and other irregularities in her work. Sometimes her prints ranged in color from sepia to purple-gray, depending on the particular toning formula she used. In the course of just 16 years, with limited technical resources, this remarkable artist created more than 1,200 images—an astonishing number considering the amount of care and labor then required to process and print each photograph.
"This retrospective is the Getty's first opportunity to show the full scope of Julia Margaret Cameron's talent,” says Deborah Gribbon, director of the J. Paul Getty Museum and vice president of the J. Paul Getty Trust. "Four galleries will be devoted to her enduring work, including rare prints from the Getty's impressive holdings of this influential artist."
Cameron's subjects included many of the most famous people in the cultural hierarchy of Queen Victoria's England, in strikingly intimate portraits charged with insight. Her home, a gathering place for the cultural intelligentsia of the day, welcomed such luminaries as Alfred, Lord Tennyson, England's Poet Laureate and the Camerons' neighbor on the Isle of Wight; poets Robert Browning and Henry Taylor; painters George Frederic Watts and William Holman Hunt; scientists Charles Darwin and Sir John Herschel; authors Lewis Carroll and William Makepeace Thackeray; art collector Lord Overstone; actress Ellen Terry; historian Thomas Carlyle; and explorer William Gifford Palgrave. Many of these friends would be immortalized through Cameron's lens in expressively posed portraits, as the photographer created a pantheon of the famous of her day. An 1866 review of her work in Macmillan's Magazine noted that Cameron's "position in literary and artistic society gives her the pick of the most beautiful and intellectual heads in the world."
In addition to her many portraits of the gifted and powerful, Cameron also created elaborately staged photographic tableaux—often starring her esteemed guests—that evoked scenes from famous works of literature, mythology and the Bible. Cameron's husband Charles, with his white beard, became for her a perfect Merlin or King Lear. The painter G.F. Watts became a pensive violinist, personifying music, inspired by two angelic figures. Children of various friends were drafted to pose as cherubs or the Christ Child. Cameron's strikingly handsome housekeeper, Mary Hillier, became the Virgin Mary, as well as the angel at Christ's tomb. To modern eyes, these theatrical scenes may seem artificial, but they pleased her Victorian audience and were an essential part of her quest to secure photography's position as a fine art. Cameron was ceaselessly ambitious, lobbying her friends to review her work in prestigious journals, taking part in numerous exhibitions, having her photographs printed up for the buying public as popular cartes-de-visite and "cabinet cards."
Cameron picked up a camera for the first time in 1863 when she was 48 years old. Cameron, who had already applied her abundant energy to raising her family of six children, received the camera as a Christmas gift from one of her grown daughters, with the wish that "it may amuse you Mother to try to Photograph during your solitude." At the time, her beloved husband was traveling abroad and her adult children had established homes of their own.
Cameron was not simply a proper Victorian housewife who suddenly turned artistic. An unconventional streak ran deeply within her. Born in Calcutta to a well-to-do British family, she experienced the colors, romance, and exoticism of India as a young child. One of seven sisters renowned in Anglo-Indian society for their intelligence and beauty, Cameron remained a bit of an eccentric throughout her life, often donning flowing robes that made her stand out even within her circle of artistic intellectuals.
In 1838 she married Charles Hay Cameron, some years her elder and a distinguished jurist and legal reformer. They enjoyed what was by all accounts a happy and fulfilling marriage. The family lived for a time in Ceylon (today’s Sri Lanka), where they purchased a number of coffee and rubber plantations before returning to England in 1848 and eventually establishing themselves on the Isle of Wight, a quiet seaside enclave.
Cameron's photographic career ended at its peak in 1875, when the family fell on hard times. Her husband Charles decided he wished to spend his autumn years living with their sons on the plantations in Ceylon, where expenses were fewer. Cameron took her cameras with her, but few of her images have survived from this period—just a few portraits of the local plantation workers and domestic help. She died in 1879 at the age of 63; her husband outlived her by one year. They are buried together in the churchyard at Glencairn, Ceylon.
The Julia Margaret Cameron exhibition is organized by the National Portrait Gallery in London in collaboration with the National Museum of Photography, Film & Television in Bradford. The Getty is the third and final venue on the exhibition’s tour, after showings at the other two museums.
All events are free and are held in the Harold M. Williams Auditorium unless otherwise noted. Seating reservations are required. For reservations and information, please call 310-440-7300 or visit www.getty.edu. Tickets are available on-site or by phone.
Julian Cox, associate curator of photographs, J. Paul Getty Museum, discusses the working methods of the pioneering Victorian photographer, Julia Margaret Cameron, and her penchant for employing unorthodox techniques in the service of her artistic goals. Free event; parking $5. Seating reservations required. Call 310-440-7300 or visit www.getty.edu.
The Long Beach Opera presents Virginia Woolf's Freshwater in a contemporary light. The performance is based on Virginia Woolf's hilarious and only play, which takes a comical look at the life and times of the great Victorian photographer, Julia Margaret Cameron, who was Woolf’s great-aunt.
Dean of the School of Fine Arts at the University of Southern California, whose work deals with narratives and life cycles that are often inspired by art history, literature, and myths, discusses the exhibition.
A photographer who uses the wet-collodion process to create his work and who recently created tintypes for the movie Cold Mountain, discusses the exhibition.
Reveals the life and works of the renowned British photographer living at the height of the Victorian era. For the first time, all known images by Cameron are gathered together in this 576-page catalogue raisonné.
This 212-page biography casts new light on the artist’s links with the leading cultural figures of her time and on the techniques she used to achieve her distinctive style.
The first volume in the In Focus series to examine the work of a 19th-century photographer, In Focus: Julia Margaret Cameron examines her passion for the "divine art" and "deeply seated love of the beautiful" that are clearly revealed by her compelling pictures.
This exhibition features four photographers whose work the Museum has recently acquired by gift or purchase. Included will be Atget's haunting garden views and Parisian street scenes, modernist cityscapes by Weston, abstract landscapes by Garnett, and Rogovin's documentary survey of the world's coal miners. These four major figures of 20th-century photography are also exemplars of the Museum's active and varied program of collecting photographs. While providing insight into the working methods of these important and influential photographers, the exhibition will simultaneously highlight the diverse manners in which their work entered the Getty's collection.
Photographers of Genius at the Getty presents the work of innovative photographers who profoundly influenced their contemporaries and succeeding generations of artists. Coinciding with the 20th anniversary of the department of photographs, the exhibition will include selected prints by three dozen photographers whose work is held in depth by the Museum, among them William Henry Fox Talbot, Julia Margaret Cameron, Carleton Watkins, Eugène Atget, Alfred Stieglitz, Walker Evans, and Diane Arbus. The photographs date from the earliest years of the new medium in Europe to America of the 1960s. Many of the individual photographs are icons, widely reproduced in histories of art and photography, while others have exerted a more subtle influence. The exhibition, drawn entirely from one of the Museum's newest but richest collections, illuminates how art moves continuously forward as photographers of one generation stand on the shoulders of their precursors, thus advancing pre-existing visual ideas to a new level of expression.
This will be the first comprehensive retrospective of the photographs of Edmund Teske (1911–1996), one of the unheralded alchemists of 20th-century American photography. Over a 60-year period Teske created a diverse and influential body of work. The majority of the approximately 115 photographs on view have never been published or exhibited, including a series of exquisitely crafted contact prints from the 1930s that reveal Teske's artistic origins as a social documentarian. Also featured are richly evocative figure studies, rhapsodies on nature, views of Frank Lloyd Wright's architecture, studies in abstraction, and portraits of Hollywood actors and musicians. The exhibition is accompanied by a 225-page publication, with more than 100 illustrations, which should become the standard monograph on the artist.
{{StagesFettersRebirths|notes=1}}The Buddha emphasized both karma and anatta doctrines."Selves & Not-self: The Buddhist Teaching on Anatta", by Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 30 November 2013,weblink {{Webarchive|url=https://web.archive.org/web/20130204143026weblink |date=2013-02-04 }}The Buddha criticized the doctrine that posited an unchanging soul as a subject as the basis of rebirth and karmic moral responsibility, which he called "atthikavÄda". He also criticized the materialistic doctrine that denied the existence of both soul and rebirth, and thereby denied karmic moral responsibility, which he calls "natthikavÄda".David Kalupahana, Causality: The Central Philosophy of Buddhism. The University Press of Hawaii, 1975, page 44. Instead, the Buddha asserted that there is no soul, but there is rebirth for which karmic moral responsibility is a must. In the Buddha's framework of karma, right view and right actions are necessary for liberation.BOOK, Malcolm B. Hamilton, The Sociology of Religion: Theoretical and Comparative Perspectives,weblink 12 June 2012, Routledge, 978-1-134-97626-3, 73â80, BOOK, Raju, P. T., 1985, Structural Depths of Indian Thought, State University of New York Press, 978-0-88706-139-4,weblink 147â151,
According to Peter Harvey, while the Suttas criticize notions of an eternal, unchanging Self as baseless, they see an enlightened being as one whose empirical self is highly developed.BOOK, Peter Harvey, The Selfless Mind: Personality, Consciousness and Nirvana in Early Buddhism,weblink 1995, Routledge, 978-1-136-78336-4, 54â56, This is paradoxical, states Harvey, in that "the Self-like nibbana state" is a mature self that knows "everything as Selfless". The "empirical self" is the citta (mind/heart, mindset, emotional nature), and the development of self in the Suttas is the development of this citta.BOOK, Peter Harvey, The Selfless Mind: Personality, Consciousness and Nirvana in Early Buddhism,weblink 1995, Routledge, 978-1-136-78336-4, 111â112, One with "great self", state the early Buddhist Suttas, has a mind which is neither at the mercy of outside stimuli nor its own moods, neither scattered nor diffused, but imbued with self-control, and self-contained towards the single goal of nibbana and a 'Self-like' state. This "great self" is not yet an Arahat, because he still does small evil action which leads to karmic fruition, but he has enough virtue that he does not experience this fruition in hell.An Arahat, states Harvey, has a fully enlightened state of empirical self, one that lacks the "sense of both 'I am' and 'this I am'", which are illusions that the Arahat has transcended.BOOK, Peter Harvey, The Selfless Mind: Personality, Consciousness and Nirvana in Early Buddhism,weblink 1995, Routledge, 978-1-136-78336-4, 31â32, 44, 50â51, 71, 210â216, 246, The Buddhist thought and salvation theory emphasizes a development of self towards a Selfless state not only with respect to oneself, but recognizing the lack of relational essence and Self in others, wherein states Martijn van Zomeren, "self is an illusion".BOOK, Martijn van Zomeren, From Self to Social Relationships: An Essentially Relational Perspective on Social Motivation,weblink 2016, Cambridge University Press, 978-1-107-09379-9, 156, , Quote: Buddhism is an example of a non-theistic religion, which underlies a cultural matrix in which individuals believe that the self is an illusion. Indeed, its anatta doctrine states that the self is not an essence.
Theravada Buddhism scholars, states Oliver Leaman, consider the AnattÄ doctrine as one of the main theses of Buddhism.The Buddhist denial of "any Soul or Self" is what distinguishes Buddhism from major religions of the world such as Christianity and Hinduism, giving it uniqueness, asserts the Theravada tradition. With the doctrine of AnattÄ, stands or falls the entire Buddhist structure, asserts Nyanatiloka.BOOK, Steven Collins, Selfless Persons: Imagery and Thought in Theravada Buddhism,weblink 1990, Cambridge University Press, 978-0-521-39726-1, 5, According to Collins," insight into the teaching of anatta is held to have two major loci in the intellectual and spiritual education of an individual" as s/he progresses along the Path. The first part of this insight is to avoid sakkayaditthi (Personality Belief), that is converting the "sense of I which is gained from introspection and the fact of physical individuality" into a theoretical belief in a self. 'A belief in a (really) existing body' is considered a false belief and a part of the Ten Fetters that must be gradually lost. The second loci is the psychological realisation of anatta, or loss of 'pride or conceit'. This, states Collins, is explained as the conceit of asmimana or 'I am'; (...) what this 'conceit' refers to is the fact that for the unenlightened man, all experience and action must necessarily appear phenomenologically as happening to or originating from an 'I'. When a Buddhist gets more enlightened, this happening to or originating in an 'I' or sakkdyaditthi is less. The final attainment of enlightenment is the disappearance of this automatic but illusory 'I'.BOOK, Steven Collins, Selfless Persons: Imagery and Thought in Theravada Buddhism,weblink 1990, Cambridge University Press, 978-0-521-39726-1, 93â94, The Theravada tradition has long considered the understanding and application of the Anatta doctrine to a complex teaching, whose "personal, introjected application has always been thought to be possible only for the specialist, the practising monk". The tradition, states Collins, has "insisted fiercely on anatta as a doctrinal position", while in practice it may not play much of a role in the daily religious life of most Buddhists.BOOK, Steven Collins, Selfless Persons: Imagery and Thought in Theravada Buddhism,weblink 1990, Cambridge University Press, 978-0-521-39726-1, 94â96, The Suttas present the doctrine in three forms. First, they apply the "no-self, no-identity" doctrine to all phenomena as well as any and all objects, yielding the idea that "all things are not-self" (sabbe dhamma anatta). Second, states Collins, the Suttas apply the doctrine to deny self of any person, treating conceit to be evident in any assertion of "this is mine, this I am, this is myself" (etam mamam eso 'ham asmi, eso me atta ti).BOOK, Steven Collins, Selfless Persons: Imagery and Thought in Theravada Buddhism,weblink 1990, Cambridge University Press, 978-0-521-39726-1, 96â97, Third, the Theravada texts apply the doctrine as a nominal reference, to identify examples of "self" and "not-self", respectively the Wrong view and the Right view; this third case of nominative usage is properly translated as "self" (as an identity) and is unrelated to "soul", states Collins. The first two usages incorporate the idea of soul.BOOK, Steven Collins, Selfless Persons: Imagery and Thought in Theravada Buddhism,weblink 1990, Cambridge University Press, 978-0-521-39726-1, 3â5, 35â36, 109â116, 163, 193, The Theravada doctrine of Anatta, or not-self not-soul, inspire meditative practices for monks, states Donald Swearer, but for the lay Theravada Buddhists in Southeast Asia, the doctrines of kamma, rebirth and punna (merit) inspire a wide range of ritual practices and ethical behavior.BOOK, Donald K. Swearer, Buddhist World of Southeast Asia, The: Second Edition,weblink 2012, State University of New York Press, 978-1-4384-3252-6, 2â3, The Anatta doctrine is key to the concept of nirvana (nibbana) in the Theravada tradition. The liberated nirvana state, states Collins, is the state of Anatta, a state that is neither universally applicable nor can be explained, but can be realized.BOOK, Steven Collins, Selfless Persons: Imagery and Thought in Theravada Buddhism,weblink 1990, Cambridge University Press, 978-0-521-39726-1, 82â84, {{Refn|group=note|This is a major difference between the Theravada Buddhists and different Hindu traditions which assert that nirvana is realizing and being in the state of self (soul, atman) and is universally applicable. However, both concur that this state is indescribable, cannot be explained, but can be realized.BOOK, Steven Collins, Selfless Persons: Imagery and Thought in Theravada Buddhism,weblink 1990, Cambridge University Press, 978-0-521-39726-1, 81â82, JOURNAL, Loy, David, Enlightenment in Buddhism and Advaita Vedanta, International Philosophical Quarterly, Philosophy Documentation Center, 22, 1, 1982, 65â74, 10.5840/ipq19822217, }}
{{See also|Buddhism in Thailand}}The dispute about "self" and "not-self" doctrines has continued throughout the history of Buddhism.BOOK, Potprecha Cholvijarn, NibbÄna as True Reality beyond the Debate,weblink Wat Luang Phor Sodh, 978-974-350-263-7, 45, It is possible, states Johannes Bronkhorst, that "original Buddhism did not deny the existence of the soul", even though a firm Buddhist tradition has maintained that the Buddha avoided talking about the soul or even denied its existence.BOOK, Johannes Bronkhorst, The Two Traditions of Meditation in Ancient India,weblink 1993, Motilal Banarsidass, 978-81-208-1114-0, 99 with footnote 12, While there may be ambivalence on the existence or non-existence of self in early Buddhist literature, adds Bronkhorst, it is clear from these texts that seeking self-knowledge is not the Buddhist path for liberation, and turning away from self-knowledge is. This is a reverse position to the Vedic traditions which recognized the knowledge of the self as "the principal means to achieving liberation".BOOK, Johannes Bronkhorst, Buddhist Teaching in India,weblink 2009, Wisdom Publications, 978-0-86171-811-5, 25, In Thai Theravada Buddhism, for example, states Paul Williams, some modern era Buddhist scholars have claimed that "nirvana is indeed the true Self", while other Thai Buddhists disagree.{{sfn|Williams|2008|pp=125â7}} For instance, the Dhammakaya Movement in Thailand teaches that it is erroneous to subsume nirvana under the rubric of anatta (non-self); instead, nirvana is taught to be the "true self" or dhammakaya.{{sfn|Mackenzie|2007|pp=100â5, 110}} The Dhammakaya Movement teaching that nirvana is atta, or true self, was criticized as heretical in Buddhism in the 1994 by Ven. Payutto, a well-known scholar monk, who stated that 'Buddha taught nibbana as being non-self".{{sfn|Mackenzie|2007|p=51}}{{Sfn|Williams|2008|p=127-128}} The abbot of one major temple in the Dhammakaya Movement, Luang Por Sermchai of Wat Luang Por Sodh Dhammakayaram, argues that it tends to be scholars who hold the view of absolute non-self, rather than Buddhist meditation practitioners. He points to the experiences of prominent forest hermit monks to support the notion of a "true self".{{Sfn|Williams|2008|p=127-128}} Similar interpretations on the "true self" were put forth earlier by the 12th Supreme Patriarch of Thailand in 1939. According to Williams, the Supreme Patriarch's interpretation echoes the tathÄgatagarbha sutras.{{sfn|Williams|2008|p=126}}Several notable teachers of the Thai Forest Tradition have also described ideas in contrast to absolute non-self. Ajahn Maha Bua, a well known meditation master, described the citta (mind) as being an indestructible reality that does not fall under anattÄ.pp. 101â103 Maha Boowa, Arahattamagga, Arahattaphala: the Path to Arahantship â A Compilation of Venerable Acariya Maha Boowaâs Dhamma Talks about His Path of Practice, translated by Bhikkhu Silaratano, 2005,weblink {{Webarchive|url=https://web.archive.org/web/20090327073822weblink |date=2009-03-27 }} (consulted 16 March 2009) He has stated that not-self is merely a perception that is used to pry one away from infatuation with the concept of a self, and that once this infatuation is gone the idea of not-self must be dropped as well.{{Citation|last=UWE STOES|title=Thanassaro Bhikkhu|date=2015-04-22|url=https://www.youtube.com/watch?v=1S40nS_0R9Y&t=4545s|accessdate=2017-09-30}} American monk Thanissaro Bhikkhu of the Thai Forest Tradition describes the Buddha's statements on non-self as a path to awakening rather than a universal truth. Thanissaro Bhikkhu states that the Buddha intentionally set the question of whether or not there is a self aside as a useless question, and that clinging to the idea that there is no self at all would actually prevent enlightenment.NEWS,weblink "There is no self.", Bhikkhu, Thanissaro, Tricycle: The Buddhist Review, 2018-08-19, en-US,weblink 2018-08-19, no, Scholars Alexander Wynne and Rupert Gethin also take a similar position as Thanissaro Bhikkhu, arguing that the Buddha's description of non-self in the five aggregates do not necessarily mean there is no self, stating that the five aggregates are not descriptions of a human being but phenomena for one to observe. Wynne argues that the Buddha's statements on anattÄ are a "not-self" teaching rather than a "no-self" teaching.JOURNAL, Wynne, Alexander, 2009, Early Evidence for the âno selfâ doctrine?,weblink Oxford Centre for Buddhist Studies, 63â64, 2017-04-22,weblink" title="web.archive.org/web/20170602145336weblink">weblink 2017-06-02, no, Thanissaro Bhikkhu points to the Ananda Sutta, where the Buddha stays silent when asked whether there is a 'self' or not,WEB,weblink Ananda Sutta: To Ananda, www.accesstoinsight.org, en, 2017-05-14,weblink" title="web.archive.org/web/20170510092025weblink">weblink 2017-05-10, no, as a major cause of the dispute.WEB,weblink Introduction to the Avyakata Samyutta: (Undeclared-connected), www.accesstoinsight.org, en, 2017-05-14,weblink" title="web.archive.org/web/20170508212946weblink">weblink 2017-05-08, no, In Thailand, this dispute on the nature of teachings about 'self' and 'non-self' in Buddhism has led to arrest warrants, attacks and threats.{{sfn|Mackenzie|2007|p=51â2}}
Some 1st-millennium CE Buddhist texts suggest concepts that have been controversial because they imply a "self-like" concept.BOOK,weblink Mahayana Buddhism: The Doctrinal Foundations, Routledge, 2008, 978-1-134-25056-1, 125â127, Paul Williams, BOOK, S. K. Hookham, The Buddha Within: Tathagatagarbha Doctrine According to the Shentong Interpretation of the Ratnagotravibhaga,weblink 1991, State University of New York Press, 978-0-7914-0357-0, 100â104, In particular are the TathÄgatagarbha sÅ«tras, where the title itself means a garbha (womb, matrix, seed) containing Tathagata (Buddha). These Sutras suggest, states Paul Williams, that 'all sentient beings contain a Tathagata' as their 'essence, core or essential inner nature'.BOOK, Paul Williams, Mahayana Buddhism: The Doctrinal Foundations,weblink 2008, Routledge, 978-1-134-25056-1, 104, The Tathagatagarbha doctrine, at its earliest probably appeared about the later part of the 3rd century CE, and is verifiable in Chinese translations of 1st millennium CE. Most scholars consider the Tathagatagarbha doctrine of an 'essential nature' in every living being is equivalent to 'Self',{{refn|group=note|Wayman and Wayman have disagreed with this view, and they state that the Tathagatagarbha is neither self nor sentient being, nor soul, nor personality.BOOK, Paul Williams, Mahayana Buddhism: The Doctrinal Foundations,weblink 2008, Routledge, 978-1-134-25056-1, 107, }} and it contradicts the Anatta doctrines in a vast majority of Buddhist texts, leading scholars to posit that the Tathagatagarbha Sutras were written to promote Buddhism to non-Buddhists.BOOK, Paul Williams, Mahayana Buddhism: The Doctrinal Foundations,weblink 2008, Routledge, 978-1-134-25056-1, 104â105, 108, BOOK, Merv Fowler, Buddhism: Beliefs and Practices,weblink 1999, Sussex Academic Press, 978-1-898723-66-0, 101â102, , Quote: "Some texts of the tathagatagarbha literature, such as the Mahaparinirvana Sutra actually refer to an atman, though other texts are careful to avoid the term. This would be in direct opposition to the general teachings of Buddhism on anatta. Indeed, the distinctions between the general Indian concept of atman and the popular Buddhist concept of Buddha-nature are often blurred to the point that writers consider them to be synonymous."The Mahayana Mahaparinirvana Sutra explicitly asserts that the Buddha used the term "Self" in order to win over non-Buddhist ascetics.BOOK, Paul Williams, Mahayana Buddhism: The Doctrinal Foundations,weblink 2008, Routledge, 978-1-134-25056-1, 109, Quote: "... it refers to the Buddha using the term "Self" in order to win over non-Buddhist ascetics."BOOK, John W. Pettit, Mipham's Beacon of Certainty: Illuminating the View of Dzogchen, the Great Perfection,weblink 1999, Simon and Schuster, 978-0-86171-157-4, 48â49, The RatnagotravibhÄga (also known as Uttaratantra), another text composed in the first half of 1st millennium CE and translated into Chinese in 511 CE, points out that the teaching of the Tathagatagarbha doctrine is intended to win sentient beings over to abandoning "self-love" (atma-sneha) â considered to be one of the defects by Buddhism.BOOK, Paul Williams, Mahayana Buddhism: The Doctrinal Foundations,weblink 2008, Routledge, 978-1-134-25056-1, 109â112, BOOK, Christopher Bartley, An Introduction to Indian Philosophy: Hindu and Buddhist Ideas from Original Sources,weblink 2015, Bloomsbury Academic, 978-1-4725-2437-9, 105, The 6th-century Chinese Tathagatagarbha translation states that "Buddha has shiwo (True Self) which is beyond being and nonbeing". However, the RatnagotravibhÄga asserts that the "Self" implied in Tathagatagarbha doctrine is actually "not-Self".BOOK, Paul Williams, Mahayana Buddhism: The Doctrinal Foundations,weblink 2008, Routledge, 978-1-134-25056-1, 112, BOOK, S. K. Hookham, The Buddha Within: Tathagatagarbha Doctrine According to the Shentong Interpretation of the Ratnagotravibhaga,weblink 1991, State University of New York Press, 978-0-7914-0357-0, 96, According to some scholars, the Buddha-nature discussed in these sutras does not represent a substantial self; rather, it is a positive language and expression of ÅÅ«nyatÄ "emptiness" and represents the potentiality to realize Buddhahood through Buddhist practices. Other scholars do in fact detect leanings towards monism in these tathagatagarbha references.Jamie Hubbard, Absolute Delusion, Perfect Buddhahood, University of Hawaiâi Press, Honolulu, 2001, pp. 99-100 Michael Zimmermann sees the notion of an unperishing and eternal self in the Tathagatagarbha Sutra.Zimmermann, Michael (2002), weblink" title="web.archive.org/web/20131111023508weblink"> A Buddha Within: The TathÄgatagarbhasÅ«tra, Biblotheca Philologica et Philosophica Buddhica VI, The International Research Institute for Advanced Buddhology, Soka University, p. 64 Zimmermann also avers that 'the existence of an eternal, imperishable self, that is, buddhahood, is definitely the basic point of the Tathagatagarbha Sutra'.Michael Zimmermann, A Buddha Within, p. 64 He further indicates that there is no evident interest found in this sutra in the idea of Emptiness (sunyata).Zimmermann, A Buddha Within, p. 81 Williams states that the "Self" in Tathagatagarbha Sutras is actually "non-Self", and neither identical nor comparable to the Hindu concepts of Brahman and Self.
Anatta is a central doctrine of Buddhism.BOOK, Elliot Turiel, The Culture of Morality: Social Development, Context, and Conflict,weblink 2002, Cambridge University Press, 978-1-139-43266-5, 234, , Quote: "A central doctrine of Theravada Buddhism is Anatta, [...]"BOOK, Nyanatiloka Thera, Buddhist Dictionary: Manual of Buddhist Terms and Doctrines,weblink 2004, Buddhist Publication Society, 978-955-24-0019-3, 15, , Quote: "anatta [...] This is the central doctrine of Buddhism, without understanding which a real knowledge of Buddhism is altogether impossible.";For the development of anatta concept to the key doctrine of sunyata in Mahayana: BOOK, Kenneth Fleming, Asian Christian theologians in dialogue with Buddhism,weblink 2002, P. Lang, 978-3-906768-42-7, 26-27, BOOK, Trevor Ling, A History of Religion East and West: An Introduction and Interpretation,weblink 1969, Palgrave Macmillan, 978-1-349-15290-2, 86â87, , Quote: "2.32 The essentials of early Buddhist doctrine [...] third, anatta, or the absence of a permanent enduring private self (atta) within the human individual. This last is the doctrine which most clearly distinguished the teaching of the Buddha from other contemporary schools of thought, and especially from Upanisadic thought, in which the affirmation of the soul or self (Sanskrit: atman; Pali: atta) within the human individual and its identification with the world-soul, or brahman, was the central doctrine. [...]" It marks one of the major differences between Buddhism and Hinduism. According to the anatta doctrine of Buddhism, at the core of all human beings and living creatures, there is no "eternal, essential and absolute something called a soul, self or atman".John C. Plott et al (2000), Global History of Philosophy: The Axial Age, Volume 1, Motilal Banarsidass, {{ISBN|978-8120801585}}, page 63, Quote: "The Buddhist schools reject any Ätman concept. As we have already observed, this is the basic and ineradicable distinction between Hinduism and Buddhism".Helen J Baroni (2002), The Illustrated Encyclopedia of Zen Buddhism, Rosen Publishing, {{ISBN|978-0-8239-2240-6}}, page 14 Buddhism, from its earliest days, has denied the existence of the "self, soul" in its core philosophical and ontological texts. In its soteriological themes, Buddhism has defined nirvana as that blissful state when a person, amongst other things, realizes that he or she has "no self, no soul".David Loy (1982), Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?, International Philosophical Quarterly, Volume 23, Issue 1, pages 65-74The traditions within Hinduism believe in Atman. The pre-Buddhist Upanishads of Hinduism assert that there is a permanent Atman, and is an ultimate metaphysical reality.BOOK, Peter Harvey, The Selfless Mind: Personality, Consciousness and Nirvana in Early Buddhism,weblink 2013, Routledge, 978-1-136-78336-4, 34, 38, This sense of self, is expressed as "I am" in Brihadaranyaka Upanishad 1.4.1, states Peter Harvey, when nothing existed before the start of the universe. The Upanishadic scriptures hold that this soul or self is underlying the whole world. At the core of all human beings and living creatures, assert the Hindu traditions, there is "eternal, innermost essential and absolute something called a soul, self that is atman." Within the diverse schools of Hinduism, there are differences of perspective on whether souls are distinct, whether Supreme Soul or God exists, whether the nature of Atman is dual or non-dual, and how to reach moksha. However, despite their internal differences, one shared foundational premise of Hinduism is that "soul, self exists", and that there is bliss in seeking this self, knowing self, and self-realization.Sengaku Mayeda (2000), Sankara and Buddhism, in New Perspectives on Advaita VedÄnta (Editors: Richard V. De Smet, Bradley J. Malkovsky), Brill Academic, {{ISBN|978-9004116665}}, pages 18-29}}Both Buddhism and Hinduism distinguish ego-related "I am, this is mine", from their respective abstract doctrines of "Anatta" and "Atman". This, states Peter Harvey, may have been an influence of Buddhism on Hinduism.BOOK, Peter Harvey, The Selfless Mind: Personality, Consciousness and Nirvana in Early Buddhism,weblink 2013, Routledge, 978-1-136-78336-4, 34, , Quote: "The post-Buddhist Matri Upanishad holds that only defiled individual self, rather than the universal one, thinks 'this is I' or 'this is mine'. This is very reminiscent of Buddhism, and may well have been influenced by it to divorce the universal Self from such egocentric associations".
The term niratman appears in the Maitrayaniya Upanishad of Hinduism, such as in verses 6.20, 6.21 and 7.4. Niratman literally means "selfless".BOOK, Paul Deussen, Sixty Upanishads of the Veda, Motilal Banarsidass, Paul Deussen, 1980, 361, 978-81-208-1468-4, BOOK, Thomas E. Wood, The MÄá¹á¸Å«kya Upaniá¹£ad and the Ägama ÅÄstra: An Investigation Into the Meaning of the VedÄnta,weblink 1992, Motilal Banarsidass, 978-81-208-0930-7, 67â68, The niratman concept has been interpreted to be analogous to anatman of Buddhism.JOURNAL, =Shinkan Murakami, Niratman and anatman, Journal of Indian and Buddhist Studies (Indogaku BukkyÅgaku KenkyÅ«), 1971, 19, 2, 61-68, The ontological teachings, however, are different. In the Upanishad, states Thomas Wood, numerous positive and negative descriptions of various states â such as niratman and sarvasyatman (the self of all) â are used in Maitrayaniya Upanishad to explain the nondual concept of the "highest Self". According to Ramatirtha, states Paul Deussen, the niratman state discussion is referring to stopping the recognition of oneself as an individual soul, and reaching the awareness of universal soul or the metaphysical Brahman.BOOK, Paul Deussen, Sixty Upanishads of the Veda, Motilal Banarsidass, Paul Deussen, 1980, 358-359 introductory note, 361 with footnote 1, 380, 978-81-208-1468-4,
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