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Buddha-nature is a central doctrine in all East Asian Buddhism save for the Pure Land traditions. Almost all base their teachings on the ''[[Awakening of Faith in the Mahāyāna]]'', a Chinese composition that introduced the concepts of original enlightenment and actualized enlightenment. The first is the fundamental nature of mind obscured by stains, and the second 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 embraced buddha-nature, as did the tantric Shingon school in Japan, although there are differences in their approaches. [[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. | Buddha-nature is a central doctrine in all East Asian Buddhism save for the Pure Land traditions. Almost all base their teachings on the ''[[Awakening of Faith in the Mahāyāna]]'', a Chinese composition that introduced the concepts of original enlightenment and actualized enlightenment. The first is the fundamental nature of mind obscured by stains, and the second 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 embraced buddha-nature, as did the tantric Shingon school in Japan, although there are differences in their approaches. [[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. | ||
| − | The dominant Tibetan and Himalayan tantric traditions of Nyingma, Sakya, Kagyu, and Geluk are better understood as loose categories of affiliation than as closed systems, and leaders often move between monasteries to pursue their education. There is therefore no buddha-nature position that can be said to belong to any one particular tradition. Rather, buddha-nature teachings in Tibet are debated in terms of provisional versus definitive and whether buddha-nature is simply another word for emptiness or has qualities of its own. That is, the issue is whether buddha-nature is empty of all qualities (a position known as "self-emptiness") or is empty of all but its own qualities ("other-emptiness"). These conversations began in India but took on new life in Tibet, where buddha-nature theory is largely built around the fifth-century treatise the ''[[Ratnagotravibhāga]]'', popularly known in Tibet as the ''Uttaratantra'' or ''Gyü Lama''. These two poles of self-empty and other-empty are traditionally defined in Tibet as 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. | + | The dominant Tibetan and Himalayan tantric traditions of Nyingma, Sakya, Kagyu, and Geluk are better understood as loose categories of affiliation than as closed systems, and leaders often move between monasteries to pursue their education. There is therefore no buddha-nature position that can be said to belong to any one particular tradition. Rather, buddha-nature teachings in Tibet are debated in terms of provisional versus definitive and whether buddha-nature is simply another word for emptiness or has qualities of its own. That is, the issue is whether buddha-nature is empty of all qualities (a position known as "self-emptiness") or is empty of all but its own qualities ("other-emptiness"). These conversations began in India but took on new life in Tibet, where buddha-nature theory is largely built around the fifth-century treatise the ''[[Ratnagotravibhāga]]'', popularly known in Tibet as the ''Uttaratantra'' or ''Gyü Lama''. These two poles of self-empty and other-empty are traditionally defined in Tibet as the analytic and meditative traditions of ''[[Ratnagotravibhāga]]'' exegesis. The [[Key_Terms/Ngok_Tradition|analytic tradition]] largely relies on strict Madhyamaka presentations of emptiness and rejects any attempt to describe ultimate reality with positive characteristics. The [[Key_Terms/Tsen_Tradition|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 Western Buddhism few teachers seem overly concerned with maintaining a separation between their received tradition and the Buddhisms of other regions; collectively they have contributed to a new form of Buddhism marked by eclectic assortments of teachings and practices, all of which embrace buddha-nature as a core tenet, explicitly or otherwise. This is true even in the Vipassanā community, despite the objection of traditionalists such as the American monk [[Ṭhānissaro Bhikkhu]] mentioned at the beginning of this essay. For example, [[Sharon Salzberg]] wrote of a meeting in 1990 with the [[Dalai Lama]] during which she asked about self-hatred. The Dalai Lama responded with incredulity that any person would hate themselves: "But you have Buddha nature," he said. "How could you think of yourself that way?"<ref>The essays is available online in many places. See for example on [http://www.rebelbuddha.com/2011/01/buddha-nature/ rebelbuddha.com].</ref> Jack Kornfield has a teaching series called "Your Buddha Nature" and leads retreats on the topic. 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 Western Buddhism few teachers seem overly concerned with maintaining a separation between their received tradition and the Buddhisms of other regions; collectively they have contributed to a new form of Buddhism marked by eclectic assortments of teachings and practices, all of which embrace buddha-nature as a core tenet, explicitly or otherwise. This is true even in the Vipassanā community, despite the objection of traditionalists such as the American monk [[Ṭhānissaro Bhikkhu]] mentioned at the beginning of this essay. For example, [[Sharon Salzberg]] wrote of a meeting in 1990 with the [[Dalai Lama]] during which she asked about self-hatred. The Dalai Lama responded with incredulity that any person would hate themselves: "But you have Buddha nature," he said. "How could you think of yourself that way?"<ref>The essays is available online in many places. See for example on [http://www.rebelbuddha.com/2011/01/buddha-nature/ rebelbuddha.com].</ref> Jack Kornfield has a teaching series called "Your Buddha Nature" and leads retreats on the topic. 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, | ||
