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From Buddha-Nature
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|content=<div class="tile-heading">'''The Questions'''</div> | |content=<div class="tile-heading">'''The Questions'''</div> | ||
<div class=" | <div class="bnw-question">Are buddha-nature teachings controversial?</div> | ||
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. | ||
Revision as of 14:21, 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.
