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Not all Buddhists accept the teachings of buddha-nature, and some actually disparage it as "non-Buddhist." This is because of the similarities between buddha-nature and the "self," which the Buddha famously declared does not exist. The Buddha taught that all individuals are subject to "dependent arising," which simply means we exist thanks to causes and conditions. We are made up of parts in dependence on other things, and so there is no clear defining line between ourselves and the world. We exist, but we exist as parts of a larger process that is constantly changing, and there is no underlying permanence to any of it. As the Greek philosopher Heraclitus said, the only constant is change. Because buddha-nature is described as our "essence" or "innate nature" some teachers and scholars have argued that it is a return to a notion of a self and is therefore in contradiction with basic Buddhism. Some buddha-nature scriptures even use the word "self" (ātman in Sanskrit) to describe buddha-nature, but they mean the term in a very different way, describing a basic fact of reality shared by all beings rather than an individual essence. Proponents of buddha-nature defend the teaching by either classifying buddha-nature as "provisional," meaning a teaching of practical value that is not literally true, or by explaining that buddha-nature is not something belonging to an individual, but is rather a basic characteristic of having a mind. It is like the air in our lungs—it is in us as a necessary factor of our being alive, but it is not our individual air. | Not all Buddhists accept the teachings of buddha-nature, and some actually disparage it as "non-Buddhist." This is because of the similarities between buddha-nature and the "self," which the Buddha famously declared does not exist. The Buddha taught that all individuals are subject to "dependent arising," which simply means we exist thanks to causes and conditions. We are made up of parts in dependence on other things, and so there is no clear defining line between ourselves and the world. We exist, but we exist as parts of a larger process that is constantly changing, and there is no underlying permanence to any of it. As the Greek philosopher Heraclitus said, the only constant is change. Because buddha-nature is described as our "essence" or "innate nature" some teachers and scholars have argued that it is a return to a notion of a self and is therefore in contradiction with basic Buddhism. Some buddha-nature scriptures even use the word "self" (ātman in Sanskrit) to describe buddha-nature, but they mean the term in a very different way, describing a basic fact of reality shared by all beings rather than an individual essence. Proponents of buddha-nature defend the teaching by either classifying buddha-nature as "provisional," meaning a teaching of practical value that is not literally true, or by explaining that buddha-nature is not something belonging to an individual, but is rather a basic characteristic of having a mind. It is like the air in our lungs—it is in us as a necessary factor of our being alive, but it is not our individual air. | ||
| − | + | <div class="font-bold text-center">Is buddha-nature like a soul? Is it the same as the Hindu ātman?</div> | |
"Soul" is a Greek-inspired teaching of Judaism, Christianity, and Islam. There are many ways that these traditions understand the soul, but at its most basic it is said to be a permanent individual entity that survives our death. Indian religious traditions do not have this idea. The Hindu ātman is individual, but more like the wave on an ocean than a truly separate entity—the individuality of the ātman is said to be illusory and the cause of human suffering. The goal of Hindu practice is to abandon that illusion and experience the universal unity of existence, for the wave to dissolve back into the ocean. Buddhism however does not accept the individual existence of anything, neither the wave or the ocean. Both are dependent on causes and conditions to exist. Buddha-nature is neither an individual permanently-existing entity nor a universal presence manifesting as individual entities. Instead it is simply a basic characteristic of sentient existence, the innate capacity for wisdom. | "Soul" is a Greek-inspired teaching of Judaism, Christianity, and Islam. There are many ways that these traditions understand the soul, but at its most basic it is said to be a permanent individual entity that survives our death. Indian religious traditions do not have this idea. The Hindu ātman is individual, but more like the wave on an ocean than a truly separate entity—the individuality of the ātman is said to be illusory and the cause of human suffering. The goal of Hindu practice is to abandon that illusion and experience the universal unity of existence, for the wave to dissolve back into the ocean. Buddhism however does not accept the individual existence of anything, neither the wave or the ocean. Both are dependent on causes and conditions to exist. Buddha-nature is neither an individual permanently-existing entity nor a universal presence manifesting as individual entities. Instead it is simply a basic characteristic of sentient existence, the innate capacity for wisdom. | ||
| − | + | <div class="font-bold text-center">What does buddha-nature have to do with enlightenment?</div> | |
Buddha-nature is the fundamental capacity of the mind to understand the world as it is. The mind is said to be like a glass of dirty water all shaken up by desire and ignorance. When the water in the glass is allowed to still the dirt all settles, revealing the basic purity of the water. So to, when the mind is properly trained the impurities vanish, and we perceive reality as it actually is, untainted by petty desires and impulses. In other words, buddha-nature teaches us that we are fundamentally pure, yet obscured with ignorance. Enlightenment will be achieved by freeing the mind of that ignorance. | Buddha-nature is the fundamental capacity of the mind to understand the world as it is. The mind is said to be like a glass of dirty water all shaken up by desire and ignorance. When the water in the glass is allowed to still the dirt all settles, revealing the basic purity of the water. So to, when the mind is properly trained the impurities vanish, and we perceive reality as it actually is, untainted by petty desires and impulses. In other words, buddha-nature teaches us that we are fundamentally pure, yet obscured with ignorance. Enlightenment will be achieved by freeing the mind of that ignorance. | ||
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Revision as of 15:19, 20 March 2019
Your Buddha-Nature
Buddha-nature is the teaching that all people are fundamentally good. We have no "original sin" or any sort of imperfection that we need to rid ourselves of or transform. All our suffering and failings are actually the result of ignorance. They are caused by our ego, generated by mistaken perceptions of our experiences and the world around us. On examination one finds that all conceptual dualities—that of self and other chief among them—are without solid basis. Recognizing this reality not only frees us from our own petty concerns, it also opens us up to a compassion through which we are liberated.
What Then?
Everyone has the same buddha-nature, even the Buddha. The only difference is that the Buddha recognized his and the rest of us have not. The goal of Buddhist practice is to allow our true nature to shine forth. We may not yet be perfect buddhas, but we will be the moment we cease our commitment to our ego and our suffering. The Buddhist teachings and practices are all dedicated to revealing our true nature through retraining the mind and body, both by cultivating the proper outlook and behavior, and by ceasing the negative habits that cause dissatisfaction and suffering.
Watch & Listen
Your True Nature: Talk on Refuge and Buddha-Nature by Yongey Mingyur Rinpoche
In this short video, Tibetan meditation teacher Yongey Mingyur Rinpoche teaches how our true nature is fundamentally pure and good. When we take refuge in the Buddha, he explains, we are ultimately taking refuge in our own Buddha nature. This video is excerpted from a series of teachings entitled, Ngöndro: The Foundational Practices, Parts I & II.
Mingyur, Yongey, 7th. "Your True Nature." Produced by Tergar Learning Community, February 29, 2012. Video, 4:43. https://www.youtube.com/watch?v=LCd9lTgHuUc.
Mingyur, Yongey, 7th. "Your True Nature." Produced by Tergar Learning Community, February 29, 2012. Video, 4:43. https://www.youtube.com/watch?v=LCd9lTgHuUc.;Your True Nature: Talk on Refuge and Buddha-Nature by Yongey Mingyur Rinpoche;Yongey Mingyur Rinpoche;Your True Nature - A Talk on Refuge and Buddha-Nature
Buddha-Nature in Comparative Perspective, an Interview with Klaus-Dieter Mathes
Mathes, Klaus-Dieter. "Buddha-Nature in Comparative Perspective, an Interview with Klaus-Dieter Mathes." Interview by Marcus Perman and Alexander Gardner, April 24, 2018. Audio, 53:03. https://buddhanature.tsadra.org/index.php/Articles/Klaus-Dieter_Mathes_Interview_on_Buddha-Nature.
Mathes, Klaus-Dieter. "Buddha-Nature in Comparative Perspective, an Interview with Klaus-Dieter Mathes." Interview by Marcus Perman and Alexander Gardner, April 24, 2018. Audio, 53:03. https://buddhanature.tsadra.org/index.php/Articles/Klaus-Dieter_Mathes_Interview_on_Buddha-Nature.
Mathes, Klaus-Dieter. "Buddha-Nature in Comparative Perspective, an Interview with Klaus-Dieter Mathes." Interview by Marcus Perman and Alexander Gardner, April 24, 2018. Audio, 53:03. https://buddhanature.tsadra.org/index.php/Articles/Klaus-Dieter_Mathes_Interview_on_Buddha-Nature.;Klaus-Dieter Mathes Interview on Buddha-Nature;Debate(s);History;The Problem of buddha-nature;Kagyu;Ngok Tradition;Tsen Tradition;Terms;Meditative Tradition;Klaus-Dieter Mathes; Marcus Perman;Alex Gardner
Buddha Nature by Ringu Tulku Rinpoche
Ringu Tulku. "Buddha Nature." Pt. 1 of 3. Produced by and filmed at Karma Sonam Dargye Ling Temple, December 1, 2015. Video, 1:37:22. https://www.youtube.com/watch?v=e8BD50jtFgg.
Ringu Tulku. "Buddha Nature." Pt. 1 of 3. Produced by and filmed at Karma Sonam Dargye Ling Temple, December 1, 2015. Video, 1:37:22. https://www.youtube.com/watch?v=e8BD50jtFgg.
Ringu Tulku. "Buddha Nature." Pt. 1 of 3. Produced by and filmed at Karma Sonam Dargye Ling Temple, December 1, 2015. Video, 1:37:22. https://www.youtube.com/watch?v=e8BD50jtFgg.;Buddha Nature: A Talk by Ringu Tulku Rinpoche;Ringu Tulku;Buddha Nature by Ringu Tulku Rinpoche (Part 1 of 3)
Buddhism: One Teacher, Many Traditions: Chapter 14: Buddha Nature: A Talk by Thubten Chodron
Thubten Chodron guides viewers through her book, Buddhism: One Teacher, Many Traditions in this video series produced by Sravasti Abbey. This talk addressing Chapter 14 discusses buddha-nature by way of emptiness. Venerable Thubten Chodron presents that emptiness is the reason that the mind's afflictions and obscurations can be purified and that purification process reveals buddha-nature inherent in the minds of all beings.
Chodron, T. "Buddhism: One Teacher, Many Traditions. Chapter 14: Buddha Nature." Pt. 1 of 4. Produced by Sravasti Abbey, November 15, 2017. Video, 1:15:30, https://www.youtube.com/watch?v=8XpyXg7sAnw.
Chodron, T. "Buddhism: One Teacher, Many Traditions. Chapter 14: Buddha Nature." Pt. 1 of 4. Produced by Sravasti Abbey, November 15, 2017. Video, 1:15:30, https://www.youtube.com/watch?v=8XpyXg7sAnw.;Buddhism: One Teacher, Many Traditions: Chapter 14: Buddha Nature: A Talk by Thubten Chodron;Buddha-nature as Emptiness;Contemporary American Buddhist;Defining buddha-nature;Thubten Chodron;Chapter 14: Buddha Nature
Impermanence is Buddha Nature
Change isn’t just a fact of life we have to accept and work with, says Norman Fischer. Practitioners have always understood impermanence as the cornerstone of Buddhist teachings and practice. All that exists is impermanent; nothing lasts. Therefore nothing can be grasped or held onto. When we don’t fully appreciate this simple but profound truth we suffer, as did the monks who descended into misery and despair at the Buddha’s passing. When we do, we have real peace and understanding, as did the monks who remained fully mindful and calm...
Fischer, Norman. "Impermanence is Buddha Nature." Lion's Roar, April 8, 2019.
Fischer, Norman. "Impermanence is Buddha Nature." Lion's Roar, April 8, 2019.;Impermanence is Buddha Nature;Contemporary American Buddhist;Zen - Chan;Norman Fischer; 
Lying to Tell the Truth—Upāya in Mahāyāna Buddhism and Oikonomia in Alexandrian Christianity
Roger Gregory-Tashi Corless, in his essay "Lying to Tell the Truth", explores the use of intentional vagueness and obscurity in the texts of Clement of Alexandria and Origen, and relates this to the intentional use of falsehood (or, perhaps better, nontruth) in the Saddharmapuṇḍarīkasūtra. Both in second century Alexandria and in third century India, he suggests, one fmds a self-conscious use
of graded, hierarchically ordered sets of "false truths" as pedagogical devices. For the Lotus, Corless suggests, the "true truth" is that all living beings are in fact possessors of Buddha Nature; it is this toward which the pedagogically useful though partial truths (upāya) found in other assertions point. This position is illustrated with extensive quotations from Kūkai, and is compared with positions taken by a series of Christian thinkers from Nicholas of Cusa to John Henry Newman. (Griffiths and Keenan, introduction to Buddha Nature, 3–4)
Corless, Roger Gregory-Tashi. "Lying to Tell the Truth—Upāya in Mahāyāna Buddhism and Oikonomia in Alexandrian Christianity." In Buddha Nature: A Festschrift in Honor of Minoru Kiyota, edited by Paul J. Griffiths and John P. Keenan, 27–40. Tokyo: Buddhist Books International, 1990.
Corless, Roger Gregory-Tashi. "Lying to Tell the Truth—Upāya in Mahāyāna Buddhism and Oikonomia in Alexandrian Christianity." In Buddha Nature: A Festschrift in Honor of Minoru Kiyota, edited by Paul J. Griffiths and John P. Keenan, 27–40. Tokyo: Buddhist Books International, 1990.;Lying to Tell the Truth-Upaya in Mahayana Buddhism and Oikonomia in Alexandrian Christianity;Christian thought and Buddha-Nature;Roger Corless; 
