Property:Glossary-SutraQuote
From Buddha-Nature
This is a property of type Text.
a
Grounded in the original enlightenment is nonenlightenment. And because of nonenlightenment, the process of actualization of enlightenment can be spoken of. +
d
The dhātu of beginningless time<br>
Is the foundation of all phenomena.<br>
Due to its existence, all forms of existence<br>
And also nirvāṇa are obtained. +
If you discriminate that phenomena are identityless<br>
And meditate by discriminating them in this way,<br>
This is the cause for the result of attaining nirvāṇa.<br>
Peace will not come about through any other cause. +
g
Since adventitious, relative entities do not exist at all in reality, they are empty of their own essences; they are self-empty. The innate ultimate, which is the ultimate emptiness of these relative things, is never nonexistent; therefore, it is other-empty. +
o
The essence of Mind is free from thoughts. The characteristic of that which is free from thoughts is analogous to that of the sphere of empty space that pervades everywhere. The one [without any second, i.e., the absolute] aspect of the world of reality (dharmadhātu) is none other than the undifferentiated dharmakāya, the “essence body” of the Tathāgata. [Since the essence of Mind is] grounded on the dharmakāya, it is to be called the original enlightenment. Why? Because “original enlightenment” indicates [the essence of Mind (a priori)] in contradistinction to [the essence of Mind in] the process of actualization of enlightenment; the process of actualization of enlightenment is none other than [the process of integrating] the identity with the original enlightenment. +
p
Relative and ultimate,<br>
These the two truths are declared to be.<br>
The ultimate is not within the reach of intellect,<br>
For intellect is said to be the relative. +
Because there are no phenomena<br>That are not dependently arisen,<br>There are no phenomena <br>That are not empty. +
r
Since adventitious, relative entities do not exist at all in reality, they are empty of their own essences; they are self-empty. The innate ultimate, which is the ultimate emptiness of these relative things, is never non-existent; therefore, it is other-empty. +
s
Relative and ultimate,<br>
These the two truths are declared to be.<br>
The ultimate is not within the reach of intellect,<br>
For intellect is said to be the relative. +
t
Since the perfect buddhakaya ''radiates'',
Since ''suchness'' is undifferentiable,
And because of the ''disposition'',
All beings always ''possess'' the buddha heart. ''Ratnagotravibhāga'', Verse I.28 +
Son of good family, the True Nature (dharmatā) of the dharmas is this: <br>
whether or not tathāgatas appear in the world, all these sentient beings contain at all times a tathāgata. +
From the seventh chapter of the ''Saṃdhinirmocana Sūtra'':
:Then the Bodhisattva Paramārthasamudgata said to the Bhagavan, "Initially, in the Vārānasī area, in the Deer Park called Sages' Teaching, the Bhagavan taught the aspects of the four truths of the Āryas for those who were genuinely engaged in the [Srāvaka] vehicle. The wheel of doctrine you turned at first is wondrous. Similar doctrines had not been promulgated before in the world by gods or humans. However, this wheel of doctrine that the Bhagavan turned is surpassable, provides an opportunity [for refutation], is of interpretable meaning, and serves as a basis for dispute.
:"Then the Bhagavan turned a second wheel of doctrine which is more wondrous still for those who are genuinely engaged in the Great Vehicle, because of the aspect of teaching emptiness, beginning with the lack of own-being of phenomena, and beginning with their absence of production, absence of cessation, quiescence from the start, and being naturally in a state of nirvana. However, this wheel of doctrine that the Bhagavan turned is surpassable, provides an opportunity [for refutation], is of interpretable meaning, and serves as a basis for dispute.
:"Then the Bhagavan turned a third wheel of doctrine, possessing good differentiations, and exceedingly wondrous, for those genuinely engaged in all vehicles, beginning with the lack of own-being of phenomena, and beginning with their absence of production, absence of cessation, quiescence from the start, and being naturally in a state of nirvāna. Moreover, that wheel of doctrine turned by the Bhagavan is unsurpassable, does not provide an opportunity [for refutation], is of definitive meaning, and does not serve as a basis for dispute. +
ā
All beings are buddhas,<br>But this is obscured by adventitious stains.<br>When those are removed, they are buddhas at once. +
ś
Form is emptiness; emptiness is form. <br>
Emptiness is not other than form; form is not other than emptiness. +
