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From Buddha-Nature
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Son of a good family, the True Nature (dharmatā) of the dharma is this: whether or not tathāgatas appear in the world, all these sentient beings contain at all times a tathāgata. [[Mahāyānottaratantraśāstra]] verse 73 line 11-12. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ Buddha in A Buddha Within: The Tathāgatagarbhasūtra, page(s) 40</span>
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The Tathāgatagarbhasūtra (TGS) is a relatively short text that represents the
starting point of a number of works in Indian Mahayana Buddhism centering
around the idea that all living beings have the buddha-nature. The genesis of the
term ''tathāgatagarbha'' (in Tibetan ''de bzhin gshegs pa 'i snying po'', in Chinese ''rulai zang'' 如來藏), the key term of this strand of Buddhism and the title of the sūtra, can be observed in the textual history of the TGS. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ Zimmermann, M. in A Buddha Within: The Tathāgatagarbhasūtra, page(s) 7</span>
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In its simplest form, the Buddha nature concept provides the answer to a question with which the ancient Chinese were very much concerned: Are all beings capable of attaining Buddhahood, or are there some who will never be free from the sufferings of ''samsāra''? Buddha nature theory answers without equivocation: "All sentient beings possess the Buddha nature" and thus are guaranteed the realization of Buddhahood. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ in Buddha Nature (Sallie King), page(s) 1</span>
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The body of complete enlightenment is all-pervasive;
Suchness is undivided;
All beings possess the potential;
Therefore, all beings possess the buddha-nature. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ in Buddha Nature: Ten Teachings on the Uttaratantra Shastra, page(s) 56</span>
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In general, this treatise may be explained through either the ''Rangtong'' system, which emphasizes the empty aspect of the enlightened essence, or the ''Shentong'' system, which stresses the wisdom aspect of the enlightened essence. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ in Buddha Nature: Ten Teachings on the Uttaratantra Shastra, page(s) 16</span>
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The Rangtong system follows the avenue of reasoning by which the real condition is easily resolved through logic. Because it is more convenient, many masters follow the Rangtong method. But when actually putting the teachings into practice, overstressing the empty aspect sometimes creates problems. Contemplating emptiness in the analytical style of a pandita, one merely thinks, "This is emptiness," or "Emptiness is such and such," which is a mere mental construct. One has not actually perceived emptiness and therefore Rangtong is a stage on the gradual path. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ in Buddha Nature: Ten Teachings on the Uttaratantra Shastra, page(s) 16</span>
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In the Shentong system, the practitioner is urged to ''rest in the natural state'', the ''luminous'' nature of mind. Therefore, the wisdom or wakefulness aspect is emphasized.
In terms of scholarship, the pandita method, or the Rangtong system, is said to be rapid, but in terms of actual practice the Shentong is faster. This second method is called the technique of a simple meditator, a ''kusulu''. Since the Kagyu tradition stresses the meditation technique of a simple meditator, the view of Shenton is regarded as more profound. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ in Buddha Nature: Ten Teachings on the Uttaratantra Shastra, page(s) 17</span>
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The core idea of the RGV's teaching is that everyone possesses Buddha-nature. This nature does not change at any time throughout the progression from the level of ordinary beings to that of a buddha; it is merely purified from adventitious defilements. The completion of this purification process constitutes awakening. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ in Buddha-Nature and Emptiness, page(s) 212-213</span>
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While the RGV teaches Buddha-nature as displaying three aspects–dharmakaya, tathata, and gotra–rNgog holds that all three are nothing but one or another form of emptiness: the dharmakaya is the completely pure emptiness found at the states of a buddha; the tathata is the emptiness that pervades the stages of both a buddha and ordinary sentient beings; and the naturally present disposition (''prakrtisthagotra'') is the emptiness that, in pervading every sentient being, serves to give rise to the Buddha-qualities. For rNgog, the evolved disposition (''samudanitagotra'') is not emptiness but wholesome seeds. Further, rNgog takes Buddha-nature as the mind characterized by emptiness. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ in Buddha-Nature and Emptiness, page(s) 275</span>
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After allaying the "heat" of defilements, with the "cool rainwater" of repeated study, carried by the "clouds" of good teachers; and after moistening the "seeds" of Buddha-nature (bde gshegs snying po), you should cultivate "crops" of perfect Buddha-qualities. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ Rngog blo ldan shes rab in Buddha-Nature and Emptiness, page(s) 232</span>
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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 ''Lankāvatārasūtra'', "the embryo of the ''tatāgata'', which is selflessness" (''tathāgatanairātmyagarbha''), reinforcing the notion that Buddha0nature does not refer to ''ātman'' but rather to selflessness (''nairātmya''). <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ in Buddha-Nature and Emptiness, page(s) 10</span>
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rNgog further denies the full presences of Buddha-qualities in Buddha-nature, asserting instead that Buddha-nature gives rise to the Buddha-qualities only after it has been purified. He thus avoids the vulnerabilities of ''satkāryavāda'', but his interpretation of the Buddha-qualities as mundane remains incompatible with what is stated in the RGV, which depicts the Buddha-qualities as unconditioned. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ in Buddha-Nature and Emptiness, page(s) 276</span>
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We can point out three characteristics regarding rNgog's position as set forth in his ''rGyud bla don bsdus'': rNgog, basing himself on Madhyamaka doctrine, (a) identifies Buddha-nature with emptiness, (b) embraces the single-vehicle doctrine, and (c) understands the Buddha-nature doctrine as a definitive teaching. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ in Buddha-Nature and Emptiness, page(s) 280</span>
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All sentient beings have the cause of Buddha... It is very profound, very complicated, and also at
the same time, very beautiful, very interesting. Because all sentient beings do have the
Tathagatagarbha, pure mind, it’s a very positive way of thinking. It’s very important to think like
that. You know, “I have the Buddha, cause of Buddha already with me. It’s not that I don’t have
anything.” It’s very important to think like that. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ Zasep Tulku in Buddha-Nature: The Mahayana Uttara Tantra Shastra: Maitreya's Root Text and Asanga's Commentary, page(s) 122</span>
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<div class="quoted-text"><em> Since wisdom is unconditioned, it cannot be produced by anything, and for this reason, wisdom must be present from the primordial beginning as the true nature, the buddha-nature, of all sentient beings. </em> <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i><div class="quote-attr mt-4 mb-2 off-white depth-0 p-3 rounded">~ pp. 119-120 </div>
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In that regard Sgam po pa says, “the hallmark of my Mahāmudrā is self-awareness and its scriptural source is the ''Uttaratantra'' treatise." <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ ShAkya mchog ldan in Mahamudra and the Middle Way - Vol. 2, page(s) 17</span>
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To illustrate with an example, [the Buddha]—after explaining in the middle dharmacakra that all phenomena are simply empty of own-nature—taught in the third dharmacakra that the unchanging perfect nature which is empty of that [self-emptiness] is the definitive meaning. Likewise, one doesn’t find any core of a banana plant when one searches for it, yet in the middle of the unfolded leaves [bananas] nonetheless ripen as sweet fruits. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ ShAkya mchog ldan in Mahamudra and the Middle Way - Vol. 2, page(s) 21</span>
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As for the meaning of ''mahāmudrā'', Shākya mchog ldan explains that all sentient beings are 'marked' by this Great Seal in the sense that they are universally endowed with nondual wisdom and therefore have within them the "possibility to one day be separated from samsāric states". He describes ''mahāmudrā'' as that which is beyond the domain of what can be expressed in thought and languages. It is the wisdom one arrives at when the searching mind has not found anything with which to identify. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ in Mahamudra and the Middle Way - Vol. 2, page(s) 12</span>
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Existent entities arise in dependence upon something else; they are dependent arisings. "Nonentities like space are also dependent because they are imputed in dependence upon entities. This interdependence does not make phenomena go away, but is the necessary condition for their arising. Also, this is why phenomena lack any truly established individual essences. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ in Mipam on Buddha-Nature, page(s) 8</span>
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Appearances are not found when they are analyzed; therefore, they are empty. However, emptiness is not some separate reality ''behind'' appearances. Rather, in the appearance/emptiness dichotomy of two truths, the two truths are in actuality an inseparable unity. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ in Mipam on Buddha-Nature, page(s) 8</span>
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Gampopa's own teaching practices became the root from which developed the distinctive system that all the Dakpo Kagyu schools follow to this day. Students first studied the lamrim teachings on the stages of the path from the Kadam tradition, and then they were allowed to study mahamudra and other tantric practices. Hence, the extant lineages within the Dakpo Kagyu-the Drikung, Drukpa, Karma Kamtsang, Taklung, and Barom-resemble the branches of a family tree, and Lord Gampopa is our common ancestor. The Ornament of Precious Liberation is our great family treasury and our shared inheritance. It is my aspiration that through this text the different traditions of the Dakpo Kagyu will rediscover their common ancestry and become a joyous and harmonious family once more. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ Karmapa, 17th in Ornament of Precious Liberation (Holmes), page(s) vii</span>
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Dölpopa considers the buddha nature, or sugata essence, to be natural luminosity (which is synonymous with the dharmakāya) and a primordial, indestructible, eternal great bliss inherently present in every living being. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ in The Buddha from Dolpo (2010), page(s) 89</span>
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Dölpopa considers the buddha nature, or sugata essence, to be natural luminosity (which is synonymous with the dharmakāya) and a primordial, indestructible, eternal great bliss inherently present in every living being. On the other hand, the incidental stains or impurities that veil the buddha nature are the various states of mind associated with the infinite experiences of mundane existence. While the veils of temporary affliction are empty of self-nature, the buddha nature is empty only of phenomena other than itself. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ in The Buddha from Dolpo (2010), page(s) 89</span>
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According to Dölpopa the process of enlightenment can be illuminated by some traditional examples. First, he accepts two types of "universal groung" (''aālaya, kun gzhi''). Of these, he considers the buddha nature, or sugata essence, to be the "universal-ground primoridal awareness" (''kun gzhi ye shes''). While still veiled by the temporary obscurations, of the afflictions and of knwledge, ths is like the sky filled with clouds or a jewel covered with mud. In contrast, the "universal-ground consciousness" (''ālayavijñāna, kun gzhi rnam shes'') is the impurities or incidental stains that are to be removed, and the deeply imprinted habitual propensities associated with it. Thes are like the clouds in the sky or the mud covering the jewel. Second, the path is composed of the various techniques of practice that removed the impurities. This path can be likened to the wind that scatters the clouds of the stream of water that washes the mud from the jewel. Finally, the result is described as an attainment, but is really unified bliss and emptiness, a self-arisen primordial awareness that is eternally present, but now manifests or actualizes. This is like the appearance of the clear cloudless sky or the jewel separated from the mud. Dölpopa says the incidental stains must be understood as empty of self-nature and suitable to be removed through meditation practice, while the buddha nature itself is empty only of other extrinsic factors such as the incidental stains that veil its eternal and indestructible nature. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ in The Buddha from Dolpo (2010), page(s) 91</span>
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In Buddhism, we do not study in order to follow a curriculum or pursue a career but because we intend to learn how to tame our minds, see things as they are, and gain freedom from suffering. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ in The Center of the Sunlit Sky, page(s) 26</span>
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Since the materials are tailored to address the mind, plenty of emotional and intellectual reactions are sure to be triggered by this process of the mind working with its contents and being worked on by them. All of these reactions can and should be acknowledged, watched, and processed as they appear. This is nothing other than practice–mindfully dealing with our experiences. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ in The Center of the Sunlit Sky, page(s) 26</span>
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From a Buddhist point of view, our human mental world is a highly conceptual one. Pure, immediate experience unaccompanied by conceptual processing hardly ever happens. Since we deal with the world through thoughts and concepts most of the time anyway, we might as well make use of them in an intelligent way on our Buddhist path, rather than regarding our thoughts as something to get rid of and deliberately excluding our intellect from our practice. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ in The Center of the Sunlit Sky, page(s) 28</span>
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A typical Madhyamaka answer to the question "What is Madhyamaka?" would state what it is not: It is not a philosophy, not a religion, not a doctrine, not a historical school of thought, not a belief system, not a linguistic theory or analysis, not a psychotherapy, not agnosticism, not nihilism, not existentialism, nor is it an intellectual mind game of some people in India and Tibet who had too much spare time and just wanted to tease others. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ in The Center of the Sunlit Sky, page(s) 29</span>
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A typical Madhyamaka answer to the question "What is Madhyamaka?" would state what it is not: It is not a philosophy, not a religion, not a doctrine, not a historical school of thought, not a belief system, not a linguistic theory or analysis, not a psychotherapy, not agnosticism, not nihilism, not existentialism, nor is it an intellectual mind game of some people in India and Tibet who had too much spare time and just wanted to tease others. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ in The Center of the Sunlit Sky, page(s) 29</span>
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A typical Madhyamaka answer to the question "What is Madhyamaka?" would state what it is not: It is not a philosophy, not a religion, not a doctrine, not a historical school of thought, not a belief system, not a linguistic theory or analysis, not a psychotherapy, not agnosticism, not nihilism, not existentialism, nor is it an intellectual mind game of some people in India and Tibet who had too much spare time and just wanted to tease others. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ in The Center of the Sunlit Sky, page(s) 29</span>
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The whole point of Madhyamaka is what is called "complete freedom from any extremes." Extremes in the Madhyamaka sense refer not only to polarities or notions that are extreme in a very obvious way, but to any kind of reference point whatsoever. In fact, "extreme' is just another word for reference point. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ in The Center of the Sunlit Sky, page(s) </span>
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In the end, Madhyamaka refers to the actual direct experience of a nonreferential state of mind that is utterly free from all discursiveness obscuring the seeing of mind's true nature. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ in The Center of the Sunlit Sky, page(s) 36</span>
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Yet Buddhahood is in no way a self-sufficient or self-indulgent state, since its wisdom-space radiates the living warmth of infinite and spontaneous compassion. Realizing the nature of one's own mind means seeing the nature of everybody's mind. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ in The Center of the Sunlit Sky, page(s) 43</span>
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The more cleary Buddhas and bodhisattvas experience the shining of the true heart of all beings, the more clearly they realize the suffering of these beings that comes from cloudlike ignorance within the clear sky of their minds. Seeing through the illusory nature of both this ignorance and the ensuing unnecessary suffering, Buddhas and bodhisattvas cannot help doing everything they can to wake up and comfort their fellow beings, just as we would try to wake up people who show all the signs of having a terrible nightmare and soothe them by telling them that it was just a dream. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ in The Center of the Sunlit Sky, page(s) 43</span>
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To begin with, we have to find out who we are. When we do so, we realize that we are buddha already, that we possess buddha nature. We might like that, or we might find that difficult to accept. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ Trungpa, Chögyam in The Profound Treasury of the Ocean of Dharma, Volume One, page(s) 17</span>
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...the Buddha is referred to as ''sugata'', “he who has gone joyfully on the path.” The Buddha is not referred to as “he who sat painfully,” or “he who felt bad about himself,” or “he who managed to get through his pain and has now attained buddhahood.” He is referred to as joyful.
The path is joyful. Being a human being, being yourself, being a member of the sangha, is joyful. You should really enjoy yourself. Enjoyment comes from the sense of things being truly what they are. That brings great joy, and it brings the greater joy of uncovering buddha nature, your inherent capacity for awakening... <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ Trungpa, Chögyam in The Profound Treasury of the Ocean of Dharma, Volume One, page(s) 20</span>
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In the Buddhist-English terminology that has developed, suchness or isness refers to something that is fully and truly there. It is connected with rediscovering buddha nature. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ Trungpa, Chögyam in The Profound Treasury of the Ocean of Dharma, Volume One, page(s) 446</span>
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Does it explicate other-emptiness (གཞན་སྟོང་) or self-emptiness (རང་སྟོང་)? Generally speaking, the former refers to the idea that ultimate truth is empty of defilements that are naturally other than ultimate truth, whereas self-emptiness implies that everything including ultimate truth is empty of its own inherent nature. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ in The Uttaratantra in the Land of Snows, page(s) 4</span>
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All sentient beings have the buddha-essence because 1) the buddha-body radiates [to all sentient beings], 2) the suchness [of a buddha and sentient beings] is indivisible, and 3) the buddha-nature exists [in all sentient beings] <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ in The Uttaratantra in the Land of Snows, page(s) 15-16</span>
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Even though defilements exist, they are adventitious [to the buddha-element, because the buddha-element] is naturally pure. [Enlightened] qualities such as the buddha's powers, and so forth naturally exist [in the buddha-element] from a time without beginning. Therefore, there is no new elimination of previously existing defilements, and there is no new achievement of previously non-existent [enlightened] qualities. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ Gsang phu ba blo gros mtshungs med in The Uttaratantra in the Land of Snows, page(s) 32</span>
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Because freedom from adventitious defilements is the very nature of the tathagata-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 form the enlightened qualities is the very nature of the tathagata-element, there are no virtuous qualities that need to be newly-acquired <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ Rta nag rin chen ye shes in The Uttaratantra in the Land of Snows, page(s) p. 35</span>
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the buddha potential that is innate in all sentient beings. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ in When the Clouds Part, page(s) 3</span>
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Mipham Rinpoche wrote four texts that discuss the tathāgata heart—his
commentary on the Uttaratantra,262 The Beacon of Certainty,263 The Lion’s
Roar of Shentong,264 and A Synopsis of the Sugata Heart.265 As Dorji Wangchuk
says, the “official position” of the Nyingma School on buddha nature
may be said to be spelled out in A Synopsis of the Sugata Heart. Briefly
speaking, Mipham generally describes the tathāgata heart as the unity of
appearance and emptiness, adopting a view of buddha nature that reflects
Longchenpa’s description of the ground of Dzogchen—the ground of the
indivisible ultimate reality that is primordially pure (ka dag) and spontaneously
present (lhun grub). Mipham also uses reasoning in the tradition
of valid cognition to establish the existence of the tathāgata heart, similar
to his use of reasoning to establish the purity and divine nature of appearances
in the vajrayāna (the latter use of reasoning is a unique feature of the
Nyingma tradition, which is said to go back to the works of Rongsom). <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ Brunnhölzl, K. in When the Clouds Part, page(s) 74</span>
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During analysis, the adventitious stains and buddha nature are necessarily differentiated since buddha nature is empty of what does not belong to it (that is, it is shentong—"empty of other"). But when buddha nature is directly realized in Mahāmudrā, there is no longer any difference between it and the adventitious stains or seeming reality. <i class="fas fa-quote-right" style="color: rgba(212, 200, 174, 0.5);"></i>
<span class="quote-attr font-italic">~ Mathes on Thrangu Rinpoche's position. in When the Clouds Part, page(s) 131</span>
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