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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 11:23, 28 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.
