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Buddha Nature, Buddha Nature

The Buddha Nature or Buddha Principle ( Buddha-dhtu ) is taught to be a truly real, but internally hidden immortal potency or element within the purest depths of the mind, present in all sentient beings, for awakening and becoming a Buddha. There are conflicting interpretations of the idea in Mahayanic philosophy. The idea may be traced to Abhidharmic thought, and ultimately to statements of the Buddha in the Nikayas. Other terms for the Buddha-nature are Tathgatagarbha and Sugatagarbha.

It is indicated in the Angulimaliya Sutra that if the Buddhas themselves were to try to seek for any sentient being who lacked the Buddha-nature, not one such person would be found. In fact, it is stated in that sutra that it is impossible for Buddhas not to discern the presence of the everlasting Buddha-nature in each and every being: "Even though all Buddhas themselves were to search assiduously, they would not find a tathgata-garbha (Buddha-nature) that is not eternal, for the eternal dhtu , the buddha-dhtu (Buddha Principle, Buddha Nature), the dhtu adorned with infinite major and minor attributes, is present in all beings". "Tathagatagarbha Buddhism" http://www.webspawner.com/users/tathagatagarbha21/index.html) The eternality, unshakeability and changelessness of the Buddha-nature (often referred to as "Tathagatagarbha") is also frequently stressed in the sutras which expound this Buddha Element. The Srimala Sutra, for example, says: "The Tathagatagarbha is not born, does not die, does not transfer pho ba , does not arise. It is beyond the sphere of the characteristics of the compounded; it is permanent, stable and changeless." The Shrimaladevi Sutra , p. 40 The development of the Buddha-nature doctrine is closely related to that of tathagatagarbha (Sanskrit: "Buddha-matrix"). In the Anunatva-Apurnatva-Nirdesa , the Buddha links the tathagatagarbha to the Dharmadhatu (ultimate, all-equal, uncreated essence of all phenomena) and to essential being, stating: "What I call 'be-ing' ( sattva ) is just a different name for this permanent, stable, pure and unchanging refuge that is free from arising and cessation, the inconceivable pure Dharmadhatu." T668.477c08 This eternal refuge of the Dharmadhatu / Buddha-dhatu (transcendentally empty of all that is conditioned, afflicted, defective, and productive of suffering) is equated in the Nirvana Sutra with Buddhic Knowledge ( jnana ). Such Knowledge perceives both non-Self and the Self, Emptiness ( sunyata ) and non-Emptiness, wherein "the Empty is the totality of samsara [2] and the non-Empty is Great Nirvana." Mahayana Mahaparinirvana Sutra , Vol. 8, p. 22 It is a recurrent theme of the Mahayana Mahaparinirvana Sutra that the Buddha-nature is indestructible and forever untarnished.

All sentient beings will have in future ages the most perfect enlightenment, i.e., the Buddha nature. All sentient beings have at present bonds of defilements, and do not now possess the thirty-two marks and eighty noble characteristics of the Buddha. All sentient beings had in past ages deeds leading to the elimination of defilements and so can now perceive the Buddha nature as their future goal. For such reasons, I always proclaim that all sentient beings have the Buddha nature.

In line with Tibetan Nyingma doctrine, Tibetan lama, Chokyi Nyima Rinpoche, equates this radiant essence with the Buddha Nature. He writes: "... all sentient beings already possess an enlightened essence, the sugatagarbha the Buddha Nature . This essence is present and permeates anyone who has mind, just as oil completely permeates any sesame seed ... The moment our ego-clinging falls apart, then our innate wisdom, the luminosity of dharmata, will vividly, nakedly appear. This ground luminosity is not just empty; it is also luminous - aware." The Bardo Guidebook by Chokyi Nyima Rinpoche, Rangjung Yeshe Publications, Hong Kong, 1991, pp. 116, 121) An important Sanskrit treatise, entitled the Ratnagotravibhaga , on the Buddha Nature sees the Tathagatagarbha (Buddha Nature) as "Suchness" or "Thusness" - the abiding Reality of all things - in a state of tarnished concealment within the being. The idea is that the ultimate consciousness of each being is spotless and pure, but surrounded by negative tendencies which are impure. Professor Paul Williams comments on how the impurity is actually not truly part of the Buddha Nature, but merely conceals the immanent true qualities of Buddha Mind (i.e. the Buddha Nature) from manifesting openly: "The impurities that taint the mind and entail the state of unenlightenment ( samsara ) are completely adventitious ... On the other hand from the point of view of the mind's pure radiant intrinsic nature, because it is like this pure and Buddhic , it is possessed of all the many qualities of a Buddha's mind. These do not need actually to be brought about but merely need to be allowed to shine forth. Because they are intrinsic to the very nature of consciousness itself they, and the very state of Buddhahood, will never cease." (Professor Paul Williams, Buddhist Thought , Routledge, London 2000, p. 166) Buddha-nature is completely rejected by Theravada Buddhism due to the fact that the concept comes from later Mahayana sutras which it sees as inauthentic.

The unity of the Buddha with everything that exists." Being Good: Buddhist Ethics for Everyday Life , Master Hsing Yun, tr. by Tom Graham, Weatherhill, New York, 1999, pp. 152-153 In the Tibetan Kagyu tradition, Thrangu Rinpoche sees the Buddha Nature as the indivisible oneness of Wisdom and Emptiness: "The union of wisdom and emptiness is the essence of Buddha-hood or what is called Buddha-nature (Skt.

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