Property:PosEmptyLuminNotes
From Buddha-Nature
This is a property of type Text.
S
"As to the interpretation of Buddha-nature, on the other hand, Sajjana and rNgog hold different views, for Sajjana equates Buddha-nature with the luminous mind, which is not empty, while rNgog equates it with emptiness." [[Kano, K.]], ''[[Buddha-Nature and Emptiness]]'', p. 239. +
"An opinion shared by rNgog and Sapan is that Buddha-nature should be understood in the sense of emptiness. The difference is that rNgog directly equates Buddha-nature with emptiness, whereas Sapan regards the intentional ground (''dgongs gzhi'') of Buddha-nature to be emptiness." [[Kano, K.]], ''[[Buddha-Nature and Emptiness]]'', pp. 309-310. +
T
He doesn't state this explicitly but his presentation fall within this category. For instance:
*"...he argues, 'Because freedom from adventitious defilements is the very nature of the tathāgata-element since the primordial time, there are no afflictive emotions that need to be eliminated [from the element]. Because the perfect dharma-reality that is indivisible from enlightened qualities is the very nature of the tathāgata-element, there are no virtuous qualities that need to be newly acquired.'" [[Wangchuk, Tsering]]. ''[[The Uttaratantra in the Land of Snows]]'', p. 35. +
[[Wangchuk, Tsering]], [[The Uttaratantra in the Land of Snows]], p. 62. +
*[[Kano. K.]], ''[[Buddha-Nature and Emptiness]]'', p. 242, footnote 4. Van der Kuijp via Shakya mchog ldan.
*Mathes cites Gö Lotsāwa as stating, "The followers of the tradition of Tsen (Btsan) maintain that since the luminous nature of mind is the buddha nature, the cause of buddha[hood] is fertile" [[Mathes, K.]], ''[[A Direct Path to the Buddha Within]]'', p. 33.
*"According to BA, those who follow the tradition of Dsen Kawoché (Tib. Btsan Kha bo che) hold that since the tathāgata heart is the naturally luminous nature of the mind, it is the powerful vital cause of buddhahood. TOK agrees, saying that, according to the Eighth Situpa, the texts in Dsen Kawoché’s lineage accepted a really established, self-aware, self-luminous cognition empty of the duality of apprehender and apprehended to be the powerful vital cause of buddhahood." [[Brunnhölzl, K.]], ''[[When the Clouds Part]]'', p. 65.
*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.
+
"Rongtön explains that what is called “the tathāgata heart” is suchness with stains (the basic element not liberated from the cocoon of the afflictions), which is the emptiness of mind with stains. By contrast, the dharmakāya of a tathāgata is what is liberated from this cocoon. The term “tathāgata heart” is used in terms of what is primary because this heart (in the sense of emptiness) is explained to exist at the time of the fruition too. This also refutes the assertion that the fully qualified tathāgata heart is solely the buddhahood that is endowed with twofold purity (natural purity and purity of adventitious stains) because it is explained repeatedly that the primary tathāgata heart is suchness with stains. Rongtön’s commentary on the Abhisamayālaṃkāra says that the Mādhyamikas identify the disposition as the dharmadhātu specified by the six inner āyatanas." [[Brunnhölzl, K.]], ''[[When the Clouds Part]]'', p. 76. +
Source: , , pages 290-295. +
"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." [[Wangchuk, Tsering]] ''[[The Uttaratantra in the Land of Snows]]'', p. 62. +
Texts/Theg pa chen po rgyud bla ma'i bstan bcos kyi tshig dang don gyi cha rgya cher bsnyad pa phra ba'i don gsal ba +
Chapa argues buddha-nature is empty of an ultimately existent person or phenomena, but is conventionally not empty of the enlightened qualities. +
While Mipham argues that buddha-nature is empty, it is only in the context of ultimate ontological analysis, not on the conventional level. +
He uses the metaphor or seed for buddha-nature and crop for the qualities of the Buddha. +
