Property:PosAllBuddhaMoreNotes
From Buddha-Nature
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Latest revision as of 15:35, 13 March 2018
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A
"The term “innate śīla” means that all sentient beings have a single [or universal] spiritual disposition (gotra), Buddha-nature, or the spiritual disposition of the Mahāyāna." [[Kano, K.]], [[Buddha-Nature and Emptiness]], p. 100. +
B
See [[Kano, K.]] [[Buddha-Nature and Emptiness]], p. 8. +
*"Taking the reverse position of the Gelugpas on this, both Butön and his student and commentator Dratsépa Rinchen Namgyal (1318–1388) identify the actual tathāgata heart as being solely the final fruition of buddhahood." [[Brunnhölzl, K.]], ''[[When the Clouds Part]]'', p. 67.
*"Bu-ston and his disciple sGra-tshad-pa assert that Buddha-nature should be understood only in its resultant aspect, namely as only the dharmakāya of a buddha." [[Kano, K.]], ''[[Buddha-Nature and Emptiness]]'', p. 343.
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C
"Rikrel, in contrast to Sapen and other scholars at Sakya monastery, argues that all sentient beings have an inherent buddha endowed with enlightened qualities within." [[Wangchuk, Tsering]]. ''[[The Uttaratantra in the Land of Snows]]'', p. 29. +
D
*"Taking the reverse position of the Gelugpas on this, both Butön and his student and commentator Dratsépa Rinchen Namgyal (1318–1388) identify the actual tathāgata heart as being solely the final fruition of buddhahood. As the latter says: The fully qualified sugata heart is the dharmakāya of a perfect buddha but never exists in the great mass of sentient beings." [[Brunnhölzl, K.]], [[When the Clouds Part]], pp. 67-68.
*Bu-ston and his disciple sGra-tshad-pa assert that Buddha-nature should be understood only in its resultant aspect, namely as only the dharmakäya of a buddha." [[Kano, K.]], [[Buddha-Nature and Emptiness]], p. 343.
*See also [[Wangchuk, Tsering]], [[The Uttaratantra in the Land of Snows]], p. 73.
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"Gro-lung-pa follows faithfully rNgog’s interpretation as found in the latter’s gloss on RGV 1.27-28—the two verses that teach the dharmakāya, tathatā and the gotra as being three reasons why all sentient beings possess Buddha-nature." [[Kano, K.]], [[Buddha-Nature and Emptiness]], p. 340. +
"The crucial stanza [RGV] I.27, in which the three reasons for the presence of a buddha nature in sentient beings are presented, is thus explained in the following way:
Since the dharmakāya of the perfect buddha embraces and pervades all phenomena, since there is no differentiation [to be made] within the dharmatā concerning all samsāra and nirvāna, and since the potential of the tathāgata exists in all sentient beings as the natural purity of the dharmadhātu, which can be purified of hindrances, truly every being possesses, always, continuously, and throughout beginningless time, the ultimate essence of the Buddha." [[Mathes, K.]], ''[[A Direct Path to the Buddha Within]]'', p. 82. +
G
[[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 99. +
K
"The teaching “all sentient beings have Buddha-nature” is
interpreted in the sense that all sentient beings are pervaded by the ''dharmadhātu'', which is characterized by selflessness. In other words, the ''tathāgatagarbha'' is taken to be the ''dharmadhātugarbha''. Though the term ''dharmadhātugarbha'' appears in the RGVV, Kamalaśīla's interpretation seems to have been derived from a phrase in the ''Laṅkāvatārasūtra'', “the embryo of the ''tathāgata'', which is selflessness” (''tathāgatanairātmyagarbha''), reinforcing the notion that Buddha-nature does not refer to ''ātman'' but rather to selflessness (''nairātmya'')." [[Kano, K.]], [[Buddha-Nature and Emptiness]], p. 10. +
[[Mathes, K.]], ''[[A Direct Path to the Buddha Within]]'', p. 72. +
L
"Longchenpa, thus, adduces the crucial stanza I.28 from the ''Ratnagotravibhāga'', which lists the three reasons for the presence of buddha nature in sentient beings. In his explanation of the third reason ("because of the potential"), Longchenpa equates potential with the dzogchen term awareness, adopting as he does the reading ''rig'' instead of ''rigs'' (potential), and glossing buddha nature as ''rigpa'' in the following paraphrase. In other words, all sentient beings possess buddha nature because of their intrinsic primordial awareness." [[Mathes, K.]], [[A Direct Path to the Buddha Within]], p. 100. +
M
"YDC clearly subscribes to the disclosure model of buddha nature, asserting that the stainless tathāgata heart adorned with all major and minor marks as well as awakening exists in all beings, refuting that the reality of cessation is a nonimplicative negation, and denying the position that the fully qualified sugata heart exists solely on the buddhabhūmi, while it is only nominal at the time of sentient beings." [[Brunnhölzl, K.]], ''[[When the Clouds Part]]'', p. 310. +
R
"...he suggests that only bodhisattvas have Buddha-nature, that is, the spiritual disposition to become a buddha, whereas others do not." [[Kano, K.]], ''[[Buddha-Nature and Emptiness]]'', p. 75. +
S
*"In verses 59-63 of Sapen's ''Distinguishing the Three Vows'', he argues against the presentation of the existence of a tathāgata-essence or sugata-essence endowed with enlightened qualities in sentient beings. Sapen demonstrates that such a position would be tantamount to holding the view of the Sāṃkhya School, that the "result is present in its cause." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 27.
*"It is evident from ''[[Distinguishing the Three Vows]]'' that the tathāgata-essence endowed with enlightened qualities does not exist in sentient beings. But does that mean that Sapen completely rejects the existence of tathāgata-essence in sentient beings?" [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', pp. 27-28.
*"In ''Distinguishing the Three Vows'', Sapen argues that tathāgata-essence, sugata-essence, buddha-essence, and buddha-element are synonyms, but, interestingly, he never mentions the associated term "buddha-nature" in this context. However, in his ''Illuminating the Thoughts of the Buddha'' (''thub pa'i dgongs pa rab tu gsal ba''), Sapen explains buddha-nature in this way: "The inherent [buddha-]nature exists in all sentient beings. The developmental [buddha-]nature exists [from the time that] one has developed bodhicitta. [The latter] does not exist in those who have not developed [bodhicitta]....So Sapen obviously has a problem accepting tathāgata-essence teachings as definitive, whereas he has no issue asserting that buddha-nature exists in all beings." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 28.
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T
[[Wangchuk, Tsering]]. ''[[The Uttaratantra in the Land of Snows]]'', pp. 35-36 +
"Gyelsé Tokmé equates the naturally purified dharma-body with the tathāgata-essence by arguing that it is precisely because the latter exists in all beings that one can claim that the former exists in all beings also. However, unlike Dölpopa, he never explicitly says in his commentary that sentient beings have a fully enlightened buddha within." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 62. +
Karl Brunnhölzl cites ShAkya mchog ldan: "The sugata heart is the naturally pure wisdom, luminous by nature, that pervades everyone from buddhas to sentient beings." [[Brunnhölzl, K.]], ''[[When the Clouds Part]]'', p. 124. +
He states: "The buddha-element, at the stage of complete purification, exists in the same way as it existed previously at the stage of impurity." Translated in [[Wangchuk, Tsering]] ''[[The Uttaratantra in the Land of Snows]]'', p. 62. +
"Sazang also demonstrates that both tathāgata-essence and its attendant enlightened qualities exist inherently and permanently in the nature of all living beings. [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 58. +
Wangchuk, Tsering, ''[[The Uttaratantra in the Land of Snows]]'', p. 99. +
