Discover: Difference between revisions
From Buddha-Nature
No edit summary |
No edit summary |
||
Line 146: | Line 146: | ||
Buddhist scriptures can divided into two main categories: those which are said to be the word of the Buddha and those which were composed by the great masters to explain the doctrine. The Buddha is said to have given as sermons a core group of buddha-nature scriptures, collectively known as the tathāgatagarbha sūtras. | Buddhist scriptures can divided into two main categories: those which are said to be the word of the Buddha and those which were composed by the great masters to explain the doctrine. The Buddha is said to have given as sermons a core group of buddha-nature scriptures, collectively known as the tathāgatagarbha sūtras. | ||
Following the appearance of these discourses, which lay out the basic parameters of buddha-nature theory, Indian scholars began to produce treatises that systematized the received teachings. The earliest and most influential Indian commentary on buddha-nature is the Ratnagotravibhāga. It became the main scriptural source for buddha-nature theory in Tibet. Who wrote this important text is not known. According to Chinese tradition the author was a man named Sāramati, a member of the kṣatriya clan from Central or Northern India. A northern Indian named Ratnamati is said to have come to China from Madhyadeśa between 498 and 508 and translated the Ratnagotravibhāga between 511 and around 520 in Luoyang. He may or may not have brought the manuscript with him, and may have been assisted by Bodhiruci. The later Indian and Central Asian traditions, however, holds that it was written by Maitreya—either a man by that name or the bodhisattva. In the Tibetan tradition it is believed that the Bodhisattva Maitreya revealed the root verses of the treatise to the fourth-century founder of Yogācāra, Ārya Asaṅga, who then composed the prose commentary. It was translated into Tibetan by six different teams, including Atiśa Dīpaṃkara by Ngok Lotsāwa Loden Sherab, who worked with his Indian teacher Sajjana. Many of the greatest Tibetan philosophers have written commentaries, including Ngok Lotsāwa, Pakpa Lodro Gyeltsen, the Third Karmapa, Dolpopa, Gyeltse Tokme, Gyeltsabje, Bodong Paṇchen, Go Lotsāwa, Śākya Chokden, Tāranātha, Jamgon Kongtrul, and Mipam, to name only a few masters from all traditions of Tibetan Buddhism. | Following the appearance of these discourses, which lay out the basic parameters of buddha-nature theory, Indian scholars began to produce treatises that systematized the received teachings. The earliest and most influential Indian commentary on buddha-nature is the ''Ratnagotravibhāga''. It became the main scriptural source for buddha-nature theory in Tibet. Who wrote this important text is not known. According to Chinese tradition the author was a man named Sāramati, a member of the kṣatriya clan from Central or Northern India. A northern Indian named Ratnamati is said to have come to China from Madhyadeśa between 498 and 508 and translated the ''Ratnagotravibhāga'' between 511 and around 520 in Luoyang. He may or may not have brought the manuscript with him, and may have been assisted by Bodhiruci. The later Indian and Central Asian traditions, however, holds that it was written by Maitreya—either a man by that name or the bodhisattva. In the Tibetan tradition it is believed that the Bodhisattva Maitreya revealed the root verses of the treatise to the fourth-century founder of Yogācāra, Ārya Asaṅga, who then composed the prose commentary. It was translated into Tibetan by six different teams, including Atiśa Dīpaṃkara by Ngok Lotsāwa Loden Sherab, who worked with his Indian teacher Sajjana. Many of the greatest Tibetan philosophers have written commentaries, including Ngok Lotsāwa, Pakpa Lodro Gyeltsen, the Third Karmapa, Dolpopa, Gyeltse Tokme, Gyeltsabje, Bodong Paṇchen, Go Lotsāwa, Śākya Chokden, Tāranātha, Jamgon Kongtrul, and Mipam, to name only a few masters from all traditions of Tibetan Buddhism. | ||
Buddha-nature in East Asian Buddhism is largely based on the Awakening of Faith in the Mahāyāna, another treatise whose author is not easily identified. The second-century Indian poet Aśvagoṣa is considered by Chinese tradition to have been the author, but most scholars consider that unlikely. The sixth-century Indian monk Paramārtha is credited with its translation, and he may well have been its author, in China, together with a team of Chinese scribes. The first commentary appeared in 580, written by the monk Tanyan and was followed over the centuries by more than one hundred seventy written in China, Japan, and Korea, by some of the great religious leaders of East Asian Buddhism. These included Jingying Huiyuan of the Chinese Southern Dilun School, the Chinese Chan patriarch Shenxiu, the great Korean monk Wǒnhyo, the Chinese Huayan founder Fazang, and the Japanese founder of the Shingon School, Kukai. | Buddha-nature in East Asian Buddhism is largely based on the ''Awakening of Faith in the Mahāyāna'', another treatise whose author is not easily identified. The second-century Indian poet Aśvagoṣa is considered by Chinese tradition to have been the author, but most scholars consider that unlikely. The sixth-century Indian monk Paramārtha is credited with its translation, and he may well have been its author, in China, together with a team of Chinese scribes. The first commentary appeared in 580, written by the monk Tanyan and was followed over the centuries by more than one hundred seventy written in China, Japan, and Korea, by some of the great religious leaders of East Asian Buddhism. These included Jingying Huiyuan of the Chinese Southern Dilun School, the Chinese Chan patriarch Shenxiu, the great Korean monk Wǒnhyo, the Chinese Huayan founder Fazang, and the Japanese founder of the Shingon School, Kukai. | ||
The Japanese scholar D.T. Suzuki first translated the Awakening of Faith into English, in 1900. Some of the most influential early-Twentieth Century American converts used it in their promotion of Buddhism, most notably Paul Carus, the author of The Gospel of the Buddha, and Dwight Goddard, the author of The Buddhist Bible. Columbia University professor Yoshito S. Hakeda published a reliable translation in 1967. The Russian Buddhologist Eugène Obermiller first translated Ratnagotravibhāga into English, in 1931. Japanese scholar Takasaki Jikidō published a second English translation in 1966. | The Japanese scholar D.T. Suzuki first translated the ''Awakening of Faith'' into English, in 1900. Some of the most influential early-Twentieth Century American converts used it in their promotion of Buddhism, most notably Paul Carus, the author of ''The Gospel of the Buddha'', and Dwight Goddard, the author of ''The Buddhist Bible''. Columbia University professor Yoshito S. Hakeda published a reliable translation in 1967. The Russian Buddhologist Eugène Obermiller first translated Ratnagotravibhāga into English, in 1931. Japanese scholar Takasaki Jikidō published a second English translation in 1966. | ||
</div> | </div> |
Revision as of 15:06, 3 June 2019
More on Buddha-Nature
Your True Nature: Talk on Refuge and Buddha-Nature by Yongey Mingyur Rinpoche
In this short video, Tibetan meditation teacher Yongey Mingyur Rinpoche teaches how our true nature is fundamentally pure and good. When we take refuge in the Buddha, he explains, we are ultimately taking refuge in our own Buddha nature. This video is excerpted from a series of teachings entitled, Ngöndro: The Foundational Practices, Parts I & II.
Mingyur, Yongey, 7th. "Your True Nature." Produced by Tergar Learning Community, February 29, 2012. Video, 4:43. https://www.youtube.com/watch?v=LCd9lTgHuUc.
Mingyur, Yongey, 7th. "Your True Nature." Produced by Tergar Learning Community, February 29, 2012. Video, 4:43. https://www.youtube.com/watch?v=LCd9lTgHuUc.;Your True Nature: Talk on Refuge and Buddha-Nature by Yongey Mingyur Rinpoche;Yongey Mingyur Rinpoche;Your True Nature - A Talk on Refuge and Buddha-Nature
Dealing with Depression: Interview with Jetsunma Tenzin Palmo on Study Buddhism
Jetsunma Tenzin Palmo discusses buddha-nature beautifully for a general audience.
Palmo, Tenzin. "Dealing with Depression." Interview by Matt Linden and Yura Milyutin. Produced by Study Buddhism (Website), September 2016. Video, 3:30. https://www.youtube.com/watch?v=q0ChZpIBgSo.
Palmo, Tenzin. "Dealing with Depression." Interview by Matt Linden and Yura Milyutin. Produced by Study Buddhism (Website), September 2016. Video, 3:30. https://www.youtube.com/watch?v=q0ChZpIBgSo.;Dealing with Depression: Interview with Jetsunma Tenzin Palmo on Study Buddhism;provisional;potential;Potential or already-perfected;Jetsunma Tenzin Palmo;Dealing with Depression: Interview with Jetsunma Tenzin Palmo
Evidence of Our Buddhanature
Gyatrul Rinpoche is a famed modern Tibetan teacher of the Nyingmapa school and holder of the Dudjom Tersar Lineage. This short teaching is a clear and pithy presentation of the Tibetan Buddhist view of buddha-nature from the Nyingma viewpoint that reminds us not only that it is obvious that all sentient beings have buddha-nature, but also that recognizing our buddha-nature depends upon learning in a deep way. We must "chew" on what we have learned and really take it to heart: "If you don’t know your buddhanature, learn about it! Don’t just complain that you don’t understand, or say it is too difficult. How can you see it? How can you recognize it? By learning."
Gyatrul Rinpoche. "Evidence of Our Buddhanature". Vimala. 2018 Online Teaching Series by Venerable Gyatrul Rinpoche. Winter, February 26th, 2018. https://vimala.org/downloads/VGR-SR-02252018-EvidenceOfBuddhanature.pdf.
Gyatrul Rinpoche. "Evidence of Our Buddhanature". Vimala. 2018 Online Teaching Series by Venerable Gyatrul Rinpoche. Winter, February 26th, 2018. https://vimala.org/downloads/VGR-SR-02252018-EvidenceOfBuddhanature.pdf.;Evidence of Our Buddhanature;Contemporary;Gyatrul Rinpoche; 
Impermanence is Buddha Nature
Change isn’t just a fact of life we have to accept and work with, says Norman Fischer. Practitioners have always understood impermanence as the cornerstone of Buddhist teachings and practice. All that exists is impermanent; nothing lasts. Therefore nothing can be grasped or held onto. When we don’t fully appreciate this simple but profound truth we suffer, as did the monks who descended into misery and despair at the Buddha’s passing. When we do, we have real peace and understanding, as did the monks who remained fully mindful and calm...
Fischer, Norman. "Impermanence is Buddha Nature." Lion's Roar, April 8, 2019.
Fischer, Norman. "Impermanence is Buddha Nature." Lion's Roar, April 8, 2019.;Impermanence is Buddha Nature;Contemporary American Buddhist;Zen - Chan;Norman Fischer; 
Everything Is Buddhanature
Original sin vs. original goodness: Mahayana Buddhism offers a more hopeful view of human nature. Zen teacher Melissa Myozen Blacker reveals how nondual practice frees us from our temporary obscurations and reveals our true, awakened nature.
Blacker, Melissa Myozen. “Everything Is Buddhanature” Lion's Roar, November 28, 2018. https://www.lionsroar.com/everything-is-buddhanature/.
Blacker, Melissa Myozen. “Everything Is Buddhanature” Lion's Roar, November 28, 2018. https://www.lionsroar.com/everything-is-buddhanature/.;Everything is Buddhanature;Contemporary American Buddhist;Zen - Chan;Defining buddha-nature;kleśa;Buddha-nature of insentient things;Melissa Myozen Blacker;