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| − | The seeds of buddha-nature teachings were planted in some of the earliest Buddhist scriptures. Passages such as this one, from the ''Aṅguttaranikāya'' — "Luminous, monks, is this mind, but sometimes it is defiled by adventitious defilements"— suggest a natural state that is only temporarily obscured by the stains of saṃsāra. Buddhism before the rise of the Mahāyāna, however | + | The seeds of buddha-nature teachings were planted in some of the earliest Buddhist scriptures. Passages such as this one, from the ''Aṅguttaranikāya'' — "Luminous, monks, is this mind, but sometimes it is defiled by adventitious defilements"— suggest a natural state that is only temporarily obscured by the stains of saṃsāra. Buddhism before the rise of the Mahāyāna, however, focused as it was on the long and arduous transformation from delusion and suffering into enlightenment. |
| − | + | This changed in the early centuries of the Common Era, when scriptures teaching buddha-nature began to circulate and gain attention. These were the so-called buddha-nature scriptures, such as the ''Tathāgatagarbhasūtra'', the ''Mahāparinirvāṇasūtra'', and the ''Śrīmālādevīsūtra''. Drawing on the Mahāyāna doctrine of the Buddha as a universal principle of enlightened mind, they taught that enlightenment is an essential factor of human existence. Rather than be transformed into a buddha, these scriptures taught, one need only reveal one's true nature to become free. | |
| − | The buddha-nature teachings spread to China starting in the fifth century; there they inspired the composition of the ''Awakening of Faith'' and Chinese doctrines such as original enlightenment and sudden enlightenment, becoming part of the standard doctrine of all East Asian Buddhist traditions. Tibetans knew of buddha-nature theory as early as the seventh century, but the teachings spread widely only in the eleventh century, following the translation of the ''Ratnagotravibhāga'', a fifth-century Indian treatise. | + | The buddha-nature teachings spread to China starting in the fifth century; there they inspired the composition of the ''Awakening of Faith'' and Chinese doctrines such as original enlightenment and sudden enlightenment, becoming part of the standard doctrine of all East Asian Buddhist traditions. Tibetans knew of buddha-nature theory as early as the seventh century, but the teachings spread widely only in the eleventh century, following the translation of the ''Ratnagotravibhāga'', a fifth-century Indian treatise. Since then,buddha-nature has been a principal topic of philosophical interpretation, doctrinal debates and spiritual practice in Tibet. |
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| − | Buddhism has a vast trove of scriptures, known as sūtras and tantras, that are said to be the authentic word of the Buddha. Buddhists revere these books, although they are considered subject to interpretation, and there are an enormous number of commentaries elucidating and expanding on the teachings. The seeds of buddha-nature doctrine are sprinkled throughout this literature. A core group of scriptures that initially taught buddha-nature known as the tathāgatagarbha sūtras date between the second and fourth centuries CE. These include the ''Tathāgatagarbhasūtra'', the ''Mahāparinirvāṇasūtra'', the ''Śrīmālādevīsūtra'', and several others. The famous ''Laṅkāvatārasūtra'' was also important for buddha-nature theory. In East Asia the ''Awakening of Faith in the Mahāyāna'' (大乗起信論) and the ''Vajrasamādhisūtra'' are the most influential treatises in spreading buddha-nature theory. In Tibetan Buddhism and in the current academic study of buddha-nature | + | Buddhism has a vast trove of scriptures, known as sūtras and tantras, that are said to be the authentic word of the Buddha. Buddhists revere these books, although they are considered subject to interpretation, and there are an enormous number of commentaries elucidating and expanding on the teachings. The seeds of buddha-nature doctrine are sprinkled throughout this literature. A core group of scriptures that initially taught buddha-nature known as the tathāgatagarbha sūtras date between the second and fourth centuries CE. These include the ''Tathāgatagarbhasūtra'', the ''Mahāparinirvāṇasūtra'', the ''Śrīmālādevīsūtra'', and several others. The famous ''Laṅkāvatārasūtra'' was also important for buddha-nature theory. In East Asia the ''Awakening of Faith in the Mahāyāna'' (大乗起信論) and the ''Vajrasamādhisūtra'' are the most influential treatises in spreading buddha-nature theory. |
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| + | In Tibetan Buddhism, there exists a great number of writings on buddha-nature, which are either translated from Indic sources or original Tibetan compositions. However, there is a single core text studied in all Tibetan Buddhist lineages and in the current academic study of buddha-nature called ''The Treatise on the Ultimate Continuum'' (''Gyü Lama'' in Tibetan, ''Uttaratantra'' in Sanskrit). Also known as the ''Ratnagotravibhāga'', this text was originally composed in Sanskrit and translated into Tibetan sometime in the eleventh century, and many commentaries on it have been written right up to the present day. It is used as a fundamental source for buddha-nature teachings on this website. | ||
In this short video [[Karl Brunnhölzl]], translator of the ''Gyü Lama'' into English, discusses the questions about the origins and authorship of the text. | In this short video [[Karl Brunnhölzl]], translator of the ''Gyü Lama'' into English, discusses the questions about the origins and authorship of the text. | ||
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| − | The doctrine of buddha-nature—the innate enlightened nature of mind—is found in all Mahāyāna Buddhist traditions, but explaining what that really means differs considerably across traditions.<ref>The doctrine of buddha-nature in its full form was not present in early Buddhism and is not accepted by most contemporary Asian Theravada Buddhist traditions. In mainstream Theravada, consciousness is one of the five aggregates, the conditioned aspects of existence which are left behind upon the attainment of nirvāṇa. The notion of a mind that exists apart from the aggregates, which is primordially pure and somehow innately enlightened, would be heretical to most Theravada Buddhists. As the contemporary Western Theravadin teacher [[Ṭhānissaro Bhikkhu]] has written, "The Buddha never advocated attributing an innate nature of any kind to the mind—good, bad, or Buddha." Not only are the buddha-nature teachings not true, he continues, but they hinder one's progress on the path: "If you assume that the mind is basically good, you'll feel capable but will easily get complacent." [https://www.dhammatalks.org/books/Head&HeartTogether/Section0016.html See "Freedom from Buddha Nature," para. 18–19, dhammatalks.org]. This is not a universal view; the Thai Forest tradition that began at the turn of the twentieth century espouses the view that the mind is "luminous" in the sense of being innately pure, nondual awareness, and that it continues to exist in nirvāṇa.</ref> All Mahāyāna traditions also teach that because all phenomena arise in dependence on other phenomena they are empty of any special nature. How to describe that emptiness and what it means for the Buddhist practitioner, however, is a matter of considerable disagreement and often defines key differences between | + | The doctrine of buddha-nature—the innate enlightened nature of mind—is found in all Mahāyāna Buddhist traditions, but explaining what that really means differs considerably across traditions.<ref>The doctrine of buddha-nature in its full form was not present in early Buddhism and is not accepted by most contemporary Asian Theravada Buddhist traditions. In mainstream Theravada, consciousness is one of the five aggregates, the conditioned aspects of existence which are left behind upon the attainment of nirvāṇa. The notion of a mind that exists apart from the aggregates, which is primordially pure and somehow innately enlightened, would be heretical to most Theravada Buddhists. As the contemporary Western Theravadin teacher [[Ṭhānissaro Bhikkhu]] has written, "The Buddha never advocated attributing an innate nature of any kind to the mind—good, bad, or Buddha." Not only are the buddha-nature teachings not true, he continues, but they hinder one's progress on the path: "If you assume that the mind is basically good, you'll feel capable but will easily get complacent." [https://www.dhammatalks.org/books/Head&HeartTogether/Section0016.html See "Freedom from Buddha Nature," para. 18–19, dhammatalks.org]. This is not a universal view; the Thai Forest tradition that began at the turn of the twentieth century espouses the view that the mind is "luminous" in the sense of being innately pure, nondual awareness, and that it continues to exist in nirvāṇa.</ref> All Mahāyāna traditions also teach that because all phenomena arise in dependence on other phenomena they are empty of any special nature. How to describe that emptiness and what it means for the Buddhist practitioner, however, is a matter of considerable disagreement and often defines key differences between traditions. Whereas Indian Yogācāra masters use positive language to describe the mind and the true nature of reality, in the ancient Indian Madhyamaka school of [[Nāgārjuna]] and his disciples, negative language is used to describe reality. "Because there are no phenomena that are not dependently arisen," Nāgārjuna wrote, "there are no phenomena that are not empty."<ref>''Mūlamadhyamakakārikā'' XXIV, 19</ref> Thus while buddha-nature is generally accepted in Yogācāra, in Madhyamaka it is considered either provisionally (that is, not literally) true or as a synonym for emptiness. |
| − | Buddha-nature is a central doctrine in | + | Buddha-nature is a central doctrine in most East Asian Buddhist traditions with the ''Awakening of Faith in the Mahāyāna'', a Chinese composition that introduced the concepts of original enlightenment and actualized enlightenment, as one of the most influential Buddhist scriptures. Original enlightenment refers to the fundamental nature of mind obscured by temporary stains, while the actualised state is that same innately enlightened mind freed of those obscurations. The Tiantai (Tendai in Japan), Huayan (Kegon in Japan), and Chan (Zen in Japan) and their offshoots all accepted buddha-nature, as did the tantric Shingon school in Japan, although they differ in terms of approaches and significance they attribute to these teachings. [[Dōgen]], one of the founders of Japanese Zen, taught that meditation is practiced not to attain enlightenment but to express one's innate enlightenment. This is expressed in the famous Zen proverb "If you meet the Buddha on the road, kill him." That is, if you think that the Buddha is someone or somewhere else, you're wasting your time; destroy that idea and realize your own innate enlightenment. In Pure Land there remains some disagreement, with some sects arguing that ordinary beings do not have buddha-nature but only acquire it upon being saved by the Buddha Amitābha and being born in the Pure Land. |
| − | + | Among dominant Tibetan and Himalayan traditions of Nyingma, Sakya, Kagyu, and Geluk, which are better understood as transmission lineages, there is a wide range of understanding and practical application of buddha-nature. Buddha-nature in Tibet is a common topic of debate and discourse, two points being whether buddha-nature teachings are provisional or definitive and whether buddha-nature is simply another word for emptiness or an innate nature with its own qualities. These conversations began in India but took on new life in Tibet through the analytic and meditative traditions of ''[[Ratnagotravibhāga]]'' exegesis. The analytic tradition largely relies on strict Madhyamaka presentations of emptiness and rejects any attempt to describe ultimate reality with positive characteristics. The meditative tradition encompasses a wide body of buddha-nature theory found primarily in the Jonang, Kagyu, and Nyingma traditions, usually, although not always, in some form of a unity of emptiness and luminosity. Great detail can be found on these positions and their counterparts throughout this website. | |
| − | In | + | In the emerging Buddhist traditions of America and Europe, most Buddhist follow the tradition they received from Asia while some of them opt for a more eclectic approach to teachings and practices. Almost all of them embrace buddha-nature as a core tenet, explicitly or otherwise. Among those adopting the eclectic approach, Jack Kornfield, for example, has a teaching series called "Your Buddha Nature" and leads retreats on the topic. Sharon Salzberg uses the practice of loving kindness and mindfulness, through her Metta Hour series, to realise buddha-nature, the highest potential. Perhaps more than any other contemporary Western Buddhist, Joseph Goldstein models the modern Western synthesis of disparate Asian Buddhist traditions. His book ''One Dharma'' unites Tibetan Dzogchen and Zen with the Theravada Vipassanā tradition of the Burmese, Thai, and Bengali teachers that formed the major part of his training. Goldstein puts forward buddha-nature (or its synonyms) as the definition of wisdom in his ''One Dharma'' synthesis. He writes, |
"In Buddhism there are many names for ultimate freedom: Buddha-Nature, the Unconditioned, Dharmakaya, the Unborn, the Pure Heart, Mind Essence, Nature of Mind, Ultimate Bodhicitta, Nirvana."<ref>Joseph Goldstein, ''One Dharma: The Emerging Western Buddhism'' (San Francisco: HarperSanFrancisco, 2002), 4. [https://www.harpercollins.com/9780062026361/one-dharma/ See this book on the publisher's site.]</ref> | "In Buddhism there are many names for ultimate freedom: Buddha-Nature, the Unconditioned, Dharmakaya, the Unborn, the Pure Heart, Mind Essence, Nature of Mind, Ultimate Bodhicitta, Nirvana."<ref>Joseph Goldstein, ''One Dharma: The Emerging Western Buddhism'' (San Francisco: HarperSanFrancisco, 2002), 4. [https://www.harpercollins.com/9780062026361/one-dharma/ See this book on the publisher's site.]</ref> | ||
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| − | + | Writings on buddha-nature can be divided into two main categories: those that are said to be the word of the Buddha and those that were composed by the great masters to explain the doctrine. The sūtras discussing buddha-nature are generally attributed to the Buddha although modern scholars date the sūtras in their current form from the beginning of the common era. These works are collectively known as the tathāgatagarbha sūtras and they contain conversations between the Buddha and followers such as Śrīmālādevī and Dhāraṇïśvararāja. They lay out the foundation for buddha-nature philosophy and practice. | |
| − | + | In course of time, Indian scholars began to produce treatises that systematized the received teachings. The earliest well known historical figure to write about buddha-nature is perhaps [[Nāgārjuna]], who wrote his ''Dharmadhātustava'' and other hymnic writings which takes buddha-nature as the main topic. However, the most influential Indian commentarial writing on buddha-nature is the <em>Ratnagotravibhāga</em>, which became the main scriptural source for buddha-nature theory in Tibet. The Indian and Central Asian traditions, hold that the <em>Ratnagotravibhāga</em> was written by [[Maitreya]]. In the Tibetan tradition, it is believed that the bodhisattva Maitreya revealed the root verses of the treatise to the fourth-century founder of Yogācāra, Ārya [[Asaṅga]], who then composed the prose commentary. It is not clear how the text was transmitted in centuries after Asaṅga but the Tibetan tradition has it that [[Maitrīpa]] rediscovered the text from a stūpa in the 11th century. Subsequent to this, the teaching of the text was passed down to the Kashmiri Pandita [[Sajjana]] taught the text to many people, but two stand out in the annals of history for their influence on the development of Buddhism in Tibet: [[Ngok Lotsāwa]] and [[Tsen Khawoche]]. These two studied around the same time with Sajjana, but returned to Tibet with two very different approaches to the text, which lead to two very different styles of study and practice which still exist today. The text itself was translated into Tibetan by six different teams, including one led by [[Atiśa Dīpaṃkara]] and another by [[Ngok Lotsāwa Loden Sherab]], who worked directly with [[Sajjana]]. Many of the greatest Tibetan philosophers have written commentaries and synopses, including [[Ngok Lotsāwa]], [[Pakpa Lodrö Gyaltsen]], the [[Third Karmapa]], [[Dölpopa]], [[Gyalse Tokme Zangpo]], [[Gyaltsap Je]], [[Bodong Paṇchen]], [[Gö Lotsāwa]], [[Śākya Chokden]], [[Tāranātha]], [[Jamgön Kongtrul]], and [[Mipam Gyatso]], to name only a few masters from all traditions of Tibetan Buddhism. It should be noted that according to Chinese tradition, the author of this essential Buddha-Nature text was a man named [[Sāramati]], a member of the kṣatriya caste from Central or Northern India. A northern Indian named [[Ratnamati]] is said to have come to China from Madhyadeśa between 498 and 508 and translated the <em>Ratnagotravibhāga</em> in Luoyang between 511 and 520. He may or may not have brought the manuscript with him, and he may have been assisted by [[Bodhiruci]]. | |
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Latest revision as of 14:07, 29 February 2024
Dharma Teachings
Karmapa on the Nature of Mind
[START at 6 min 45 secs]. On the morning of January 3, 2013, the Gyalwang Karmapa gave an impromptu teaching on the nature of mind to a large group of international students gathered at the Root Institute for Wisdom Culture, Bodhgaya. Teaching in a mixture of Tibetan and English, he began the session by inviting questions from the students gathered. The first question was soon put forward: How do we experience Buddha-nature on a practical level? "I thought that if you asked me questions it would make it easier for me," he joked in English in response to the depth of the question, adding, "But this question makes it more complicated for me!"
As the laughter died down, the Gyalwang Karmapa delivered a profound and reasoned teaching on Buddha-nature and the nature of mind. "All sentient beings are endowed with the potential for complete Buddhahood," he began.
They are inherently Buddhas, and inherently that Buddha-nature is completely free of any stains -- it is stainless, and perfect. Yet, at the level of relative or immediate experience, our experience is not this way. Our experience is that this perfectly pure Buddha-nature is veiled by our confused outlook.
Shifting the teaching to a deeper level, the Gyalwang Karmapa then described the dharmakaya, or the Buddha's enlightened mind. "Lord Gampopa said that the nature of thoughts is dharmakaya," he explained.
Thoughts and dharmakaya are inseparable. We have this dualistic approach of seeing dharmakaya as pure and thoughts as impure, but we need to understand the inseparability of thoughts and dharmakaya.
The Gyalwang Karmapa spoke directly in English as he continued:
Every moment that we have thought, every moment that thought arises, we have the opportunity to recognize the nature of thought as emptiness or dharmakaya, whatever you want to call it. Thought and the emptiness of its nature are inseparable. We can't make them separate; there's no separation. Because thought itself is emptiness that means actually in everyday life we have lots of opportunity to recognize and realize the nature of thought, or nature of emptiness, or dharmakaya. But we just follow the appearances, the illusions -- we don't look deeper.
The Gyalwang Karmapa then responded to several more questions from the audience, teaching briefly on the progressive views of emptiness within Tibetan Buddhism which culminate in the final Madhyamaka view. The final questioner echoed the thoughts of many gathered when she asked the Gyalwang Karmapa how his students could help and support him. "I feel energized and inspired by all the love and the support that I receive from all of you. That really is sufficient. I don't need anything more than your love and support," he replied, to resounding applause.
Continuing an annual tradition, the teaching took place at the request of the Root Institute for Wisdom Culture. The Gyalwang Karmapa taught to an overflowing gompa, with hundreds of students spilling out into the surrounding balconies and gardens. In addition to mostly international students, the audience also included local Indian children from the Root Institute's school.Karmapa, 17th. "The Nature of Mind: A Teaching at the Root Institute." Filmed January 3, 2013 in Bodhgaya, India. Produced by Tsurphu Labrang Media. Video, 1:04:37. https://www.youtube.com/watch?v=x_uccsZNg5g.
Karmapa, 17th. "The Nature of Mind: A Teaching at the Root Institute." Filmed January 3, 2013 in Bodhgaya, India. Produced by Tsurphu Labrang Media. Video, 1:04:37. https://www.youtube.com/watch?v=x_uccsZNg5g.;Karmapa on the Nature of Mind;sems nyid;dharmakāya;The 17th Karmapa, Orgyen Trinley Dorje;རྒྱལ་བ་ཀརྨ་པ་ཨོ་རྒྱན་འཕྲིན་ལས་རྡོ་རྗེ།;rgyal ba karma pa o rgyan 'phrin las rdo rje;The Nature of Mind: a Teaching at the Root Institute, January 3, 2013, Bodhgaya
We Are Frozen
If you remove the cold from the ice, it becomes what it has always been - water. Our buddha nature is like water under the influence of the cold, the poisons of the mind.
Everest, Tsering. "We Are Frozen." Pt. 1 of 2. Filmed April 28, 2019 at Chagdud Gonpa Odsal Ling, Brazil. Video, 8:39. https://www.youtube.com/watch?v=YcsNP5fumks.
Everest, Tsering. "We Are Frozen." Pt. 1 of 2. Filmed April 28, 2019 at Chagdud Gonpa Odsal Ling, Brazil. Video, 8:39. https://www.youtube.com/watch?v=YcsNP5fumks.;Lama Tsering: We Are Frozen;Contemporary American Buddhist;Metaphors for buddha-nature;Two Truths;Tsering Everest;Lama Tsering: We Are Frozen, Part 1
The Mind: Intrinsically Empty, Naturally Radiant: Teaching by Joseph Goldstein
Excerpt from a Dhamma talk by meditation teacher Joseph Goldstein where he discusses the Buddhist teachings of shunyata and bodhichitta, the unity of wisdom and compassion, and how it is grounded in an experiential understanding of the emptiness of our fixed self nature that we develop through mindfulness practice and meditation. Only by recognizing the intrinsic emptiness of our ego-centric patterns and identity can we come into alignment with our deeper buddha nature, which is naturally radiant and ceaselessly responsive.
"The mind's nature is vivid as a flawless piece of crystal. Intrinsically empty, naturally radiant, ceaselessly responsive." –Shabkar (Source Accessed July 17, 2020)
"The mind's nature is vivid as a flawless piece of crystal. Intrinsically empty, naturally radiant, ceaselessly responsive." –Shabkar (Source Accessed July 17, 2020)
Goldstein, Joseph. “The Mind: Intrinsically Empty, Naturally Radiant.” Recorded March 25, 2006 at Insight Meditation Society - Forest Refuge, Barre, MA. Audio, 13:06. https://www.youtube.com/watch?v=PctzOkbGu0A
Goldstein, Joseph. “The Mind: Intrinsically Empty, Naturally Radiant.” Recorded March 25, 2006 at Insight Meditation Society - Forest Refuge, Barre, MA. Audio, 13:06. https://www.youtube.com/watch?v=PctzOkbGu0A;The Mind: Intrinsically Empty, Naturally Radiant: Teaching by Joseph Goldstein;Contemporary American Buddhist;Defining buddha-nature;śūnyatā;Joseph Goldstein;The Mind: Intrinsically Empty, Naturally Radiant
Just Seeing Is Buddha-Nature: Talk by Bon Soeng at Empty Gate Zen Center
Zen Master Bon Soeng teaches on a verse from the Compass of Zen by Zen Master Seung Sahn (Shambhala Dragon Editions, 1997).
Soeng, Bon. "Just Seeing Is Buddha-Nature." Filmed March 13, 2013 in Berkeley, CA. Video, 33:05, https://www.youtube.com/watch?v=DN9vZjMh65A.
Soeng, Bon. "Just Seeing Is Buddha-Nature." Filmed March 13, 2013 in Berkeley, CA. Video, 33:05, https://www.youtube.com/watch?v=DN9vZjMh65A.;Just Seeing Is Buddha-Nature: Talk by Bon Soeng at Empty Gate Zen Center;Zen - Chan;Jeff Kitzes;Just Seeing Is Buddha-Nature: Talk by Bon Soeng at Empty Gate Zen Center, March 13, 2013
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