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Buddha-nature is taught in a wide range of scriptures, both those said to be the word of the Buddha and commentaries by Indian, Chinese, and Tibetan masters. A group of early Indian sūtras introduced the theory around the third or fourth century of the common era. The diverse views presented in this literature were first systematized in a treatise known as the ''Ratnagotravibhāga Mahāyānottaratantraśāstra'', a title that roughly translates as “The Superior Continuum (''uttaratantra'') of the Mahāyāna, A Treatise (''śāstra'') Analyzing (''vibhāga'') the Source (''gotra'') of the Three Jewels (''ratna'').” In Tibet this text is divided into root verses and commentary which are separately attributed to the Bodhisattva Maitreya and the great Indian master Asaṅga, while in East Asia the entire text is believed to have been written by a north Indian named Sāramati. Popularly known in Tibet as the ''Gyulama'' (''Uttaratantra'' in Sanskrit), the treatise has been widely taught and written about by all traditions of Buddhism there. The treatise was less influential in East Asia, where the ''Mahāparinirvāṇasūtra'' was of much greater importance for the spread of buddha-nature theory. | Buddha-nature is taught in a wide range of scriptures, both those said to be the word of the Buddha and commentaries by Indian, Chinese, and Tibetan masters. A group of early Indian sūtras introduced the theory around the third or fourth century of the common era. The diverse views presented in this literature were first systematized in a treatise known as the ''Ratnagotravibhāga Mahāyānottaratantraśāstra'', a title that roughly translates as “The Superior Continuum (''uttaratantra'') of the Mahāyāna, A Treatise (''śāstra'') Analyzing (''vibhāga'') the Source (''gotra'') of the Three Jewels (''ratna'').” In Tibet this text is divided into root verses and commentary which are separately attributed to the Bodhisattva Maitreya and the great Indian master Asaṅga, while in East Asia the entire text is believed to have been written by a north Indian named Sāramati. Popularly known in Tibet as the ''Gyulama'' (''Uttaratantra'' in Sanskrit), the treatise has been widely taught and written about by all traditions of Buddhism there. The treatise was less influential in East Asia, where the ''Mahāparinirvāṇasūtra'' was of much greater importance for the spread of buddha-nature theory. | ||
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Revision as of 16:11, 7 February 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 get rid of or somehow transform. All the bad stuff is actually just an illusion, a mistake of the mind that causes all sorts of trouble. None of that is actually us—our true nature is pure and naturally vibrant, separate from all negativity.
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 do not. The goal of Buddhist practice is to allow our true nature to shine forth. Since we're already perfect buddhas covered in the muck of ignorance, our task is simply to remove that muck. Ignorance, however, is not easily shrugged off. The Buddhist teachings and practices are all dedicated to retraining the mind and body, both by cultivating the proper outlook and behavior, and by ceasing the negative habits that cause dissatisfaction and suffering.
