Property:Glossary-FurtherReads
From Buddha-Nature
This is a property of type Text.
b
See also: King, Sallie B. ''Buddha Nature''. Albany: State University of New York Press, 1991, pp. 173–74, note 5. +
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Lipman Kennard. "''Nītārtha, Neyārtha, and Tathāgatagarbha in Tibet''." Journal of Indian Philosophy 8, no. 1 (1980): 87-95. +
Lipman, Kennard. "''Nītārtha'', ''Neyārtha'', and ''Tathāgatagarbha'' in Tibet." ''Journal of Indian Philosophy'' 8, no. 1 (1980): 87–95. +
p
In his Khenjuk, Mipham Rinpoche writes:
The 'naturally present potential' (Skt. ''prakṛtistha-gotra''; Wyl. ''rang bzhin gnas rigs'') is the essence of the tathagatas. In essence, it is naturally arising and uncompounded wisdom, the union of awareness and emptiness, the dharmadhatu which has always been inseparable from the kayas and wisdoms. It is naturally pure, the nature of things, just as it is, pervading all phenomena, beyond any transition or change, like space. Although it is within this context that the ordinary aggregates, elements and faculties of beings are born and die, this nature itself remains beyond birth and death. It is through the realization of this nature that the Three Jewels come into being. This immaculate 'element' (Wyl. ''khams'') is present in all beings without exception as the very nature of their minds, just like the example of a treasure beneath the earth and so on. Nevertheless, for those in whom this nature remains veiled by the four stains, and who have not activated their potential, despite its presence, it does not function in an apparent way [rather like a candle kept inside a jar]. And although they are naturally pure, because they are obscured by temporary veils, this nature is beyond most people's imagination. If the veils that obscure the potential are reduced, it serves to inspire us with a longing to leave samsara behind and attain nirvana.
The four veils that obscure our potential are (1) an antipathy to the Mahayana teachings, (2) the view of self, (3) fear for the sufferings of samsara, and (4) a lack of concern for beings' welfare.
The causes for purifying these veils are: (1) an interest in the Mahayana teachings, (2) a high degree of wisdom, (3) meditative concentration (samadhi), and (4) love.
When we possess these four, through the force of awakening our potential, we come to possess the 'developing potential' (Skt. ''samudānīta-gotra''; Wyl. ''rgyas 'gyur gyi rigs'') through which we can properly cultivate the virtues of the Mahayana.
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[[Karl Brunnhölzl on the emptiness endowed with all supreme aspects]] +
