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From Buddha-Nature
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Cultural and doctrinal study of the ''Awakening of Faith'''s distinctive concepts as products of the larger indigenization of Buddhism in China, and of the influence of the text on later Chinese Buddhist and Confucian thought and modern Chinese thought, including New Confucianism. Reprint of author’s 1993 Wuhan University doctoral dissertation. ([https://www.oxfordbibliographies.com/view/document/obo-9780195393521/obo-9780195393521-0170.xml Source Accessed July 3, 2020]) +
Karma Phuntsho and David Germano discuss buddha-nature in Dzogchen, early Nyingma tantras, termas, Nyingtik Teachings, and touch on the commentarial writings of Longchenpa and others.
David Germano is the Executive Director of the Contemplative Sciences Center at the University of Virginia. He has taught and researched Tibetan and Buddhist Studies at the University of Virginia since 1992. He is currently focused on the exploration of contemplative ideas, values, and practices involving humanistic and scientific methodologies, as well as new applications in diverse fields; he also holds a faculty appointment in the School of Nursing. He has been a leader in the field of Tibetan Buddhist studies for many years and has long immersed himself in Dzogchen teachings and texts. +
This is a PhD dissertation on Buddha-Nature in Tibetan traditions written in Tibetan by Rinchen Dorje in 2010 in Lanzhou, Gansu Province.
'''Abstract'''
The Tathāgatagarbha in Tibetan Buddhism.
The Tathāgatagarbha concept is a fundamental philosophical question of Buddhism. Tathāgatagarbha (Sanskrit) has the original contextual meaning of "embryonic Buddha" (Tib: ''bade gashegas snginga po'') or "Buddha heart". Mahāyāna Buddhism, Vajrayana Buddhism, and particularly the Prāsangika school expresses the term as "Buddha nature". Within the three surviving nikayas[1] of Theravada Buddhism, there are several ways of understanding tathāgatagarbha and according to different sutras. The most significant doctrines lie in the ''Tathāgatagarbha'', ''Lankavatara'', ''Mahaparinnirvana'', ''Maharatnakuta'', ''Mahabheri Haraka Parivarta'', and ''Angulinalya'' sutras, which define tathāgatagarbha as a monism and something permanent. Prāsangika and Tibetan Buddhism schools (Nyingma, New Bön, Kadam,
Sakya, Jonang, Gelug, Kagyu) meanwhile, see tathāgatagarbha as an expression of the concepts of pratīyasamutpāda (dependent arising) and sūnyatā (emptiness). Many researchers believe that the Tibetan Buddhist practice of ''mahasampanna'' (Eng: ''Dzogchen'', Tib: ''rdzogas chena'') and Mahamudra (Eng: the Great Seal, Tib: ''phyga rhy chen mo'') are based on the concept of an "absolute" tathāgatagarbha.
In this paper I focus on the Tibetan Buddhist interpretation of tathāgatagarbha and argue that its concept concerns "emptiness" and "dependent arising" but nothing else. I have five main arguments: 1) All Tibetan Buddhist schools, in theory and practice, assert that they follow Mahāyāna Buddhism and its Prāsangika school; Tibetan Buddhism is enshrined in the doctrines of both Nāgārjuna and Candrakīrti who both stated that ultimate truth is ''sūnyatā'' but not ''atman'' (infinite, ego-less, ''svabhava''); 3) Nagarjuna’s ''Mūlamadhyamakakārika'' declares: "whatever is relational origination [pratītyasamutpāda] is sūnyatā" which means that all phenomena (dharmas) are sūnyatā including Buddha nature; 4) The Tibetan Buddhist schools insist that all Buddhist sutras be explained in terms of Nāgārjuna’s theory and wisdom. The Buddha himself prognosticated Nāgārjuna as his re-disseminator and this is recorded in several scriptures, for instance Tsongkhapa's ''In Praise of Dependent Arising''; and 5) Tibetan Buddhist schools agree on the tathāgatagarbha concept and this understanding corresponds with the principles of Buddhist scripture, in particular the "revelation of the whole truth" and "partial revelation of the truth", the four seals of Buddha truth (''chatur udan'') and the four reliances (''catrari pratisaranan'').
Tibetan Buddhist schools stress that in the three turnings of the wheel of the Buddha's doctrine (''tridharmachakra''), the second teaching of the "perfection of wisdom" (''prajna'') or "wisdom of emptiness" is central, the Heart Sutra (''Prajnapramit-hridaya Sutra'' ) containing the wisdom of salvation.
Tathāgatagarbha is the main teaching of third of the tridharmachakra and should be combined with the wisdom of emptiness. Hopkins [1973:p323] states: "The prasangikas say that this teaching [of the concept of tathāgatagarbha] is an example of giving to the cause the name of effect; for, the emptiness of the mind of each sentient being is what allows for change of that sentient being’s mind, and this emptiness if being called a fully enlightened Buddha".
In conclusion, I am arguing that the concept of tathāgatagarbha in the Tibetan Buddhist schools – being simply emptiness and dependent arising – includes the view of the Tibetan Buddhist Dzogchen school and its ''gazhanastaonga'' (Eng: wrong view concerning unrealness of the attributes) text and tradition. In this vein, Tibetan Buddhist sects also contend that several Mahayana Buddhist scriptures such as the ''Mahaparinirvana'', ''Tathāgatagarbha'', ''Srimladevimhanada'' and ''Mahayana Angulimaliya'' sutras, which describe tathāgatagarbha as omniscient, eternal, infinite, pure, benevolent, nurturing, ultimate nature, unconditioned, changeless, virtuous or ineffable are to be understood as only "partial revelation of the truth" and not "revelation of the whole truth". After all, tathāgatagarbha in Tibetan Buddhism is emptiness or wisdom of emptiness but nothing else. In fact, according to Tibetan Buddhism, the two-in-one (''yuganaddha'', Tib: ''zunga ''vajuga;) of emptiness and bodhicitta, means that we can attain the final Buddhist goal of enlightenment. This is why tathāgatagarbha is the cornerstone of all Buddhist teaching.
<h5>Notes</h5>
# The three nikayas or monastic fraternities are Theravada, in Southeast Asia; Dharmaguptaka in China, Korea and Vietnam; and Mulasarvastivada in the Tibetan
tradition.
Depression is very common, even if many people don't talk about it. What can we do when we're depressed? How can we pick ourselves up when we've been in the depths of despair? Outstanding Buddhist teacher Jetsunma Tenzin Palmo offers us some advice: to understand our full potential and see how jewel-like and beautiful we all are. ([https://www.youtube.com/watch?v=q0ChZpIBgSo Source Accessed July 16, 2020]) +
Jamie Hubbard and Paul Swanson take a crack at a definition for buddha-nature. +
Books/Demonstration of the Buddha-nature of the Insentient in Zhanran’s The Diamond Scalpel Treatise +
The theme of the dissertation is the idea of Buddha-nature of the insentient (''wuqing you xing'' 無情有性) as presented in the most prominent work of the Tang Dynasty (618−907) Tiantai 天 台 monk, Zhanran 湛 然 (711−782), ''The Diamond Scalpel'' (''Jin’gang bei'' 金 剛 錍 ; T46:1932) treatise. The objective of the dissertation is a new translation of ''The Diamond Scalpel'', completed with translations from commentaries written to it, a thorough and detailed analysis and explanation of the text, including a definition of the notions and ideas presented in it, furthermore a study of the idea of Buddha-nature former to Zhanran, a definition of its role and interpretations in Chinese Buddhism, essential to understanding the treatise itself.<br> The dissertation includes four main chapters, these are: I. Zhanran's biography; II. The idea of Buddha-nature in Chinese Buddhism; III. Demonstration of the Buddha-nature of the insentient in Zhanran’s ''The Diamond Scalpel'' treatise; IV. Summary.<br> In the first chapter Zhanran’s life is presented through a translation, comparison and analysis
of the chapters dealing with Zhanran’s life from the biographies of monks written in the Song
Dynasty (960−1279). Biographies besides historical data also contain several miraculous elements, thus, this first chapter also provides a glimpse into the world of Buddhist biographies. This chapter also briefly introduces the reader into the history of Tiantai school before Zhanran, therefore this is placed at the beginning of the dissertation.<br> Because the main theme of Zhanran’s treatise is the Buddha-nature of the insentient, the translation and analysis of the text is preceded by a chapter on the idea of Buddha-nature, focusing on its apparition, evolution an interpretations in Chinese Buddhism. This chapter is divided into two major parts, the first part gives a presentation of those ''sūtras'' and treatises, which had the greatest influence on the formation of Chinese interpretations of the notion. The second part deals with those Chinese traditions and schools, thinkers and ideas, which had great impact on the formation of the Chinese Buddha-nature theory. While presenting certain writings, schools and thinkers a greater emphasis is laid on those ideas, which appear in ''The Diamond Scalpel'', or can be proven to have influenced Zhanran’s philosophy. Thus, both the premises for Zhanran’s conclusion and the ideas to be refuted clear out. The objective of this chapter is to place Zhanran’s work in a greater context, and to determine those antecedents, that lead Zhanran towards the formulation of his ideas.<br> The third, most important and most extensive chapter is the translation of ''The Diamond Scalpel'', complemented with translations from commentaries written to it, detailed analysis and interpretation of the text divided into sixty separate chapters. One of the most important objectives is to grasp the main ideas, and provide this difficult text a clear and easily understandable interpretation.<br> The fourth chapter consists of a summary of the main ideas presented in ''The Diamond Scalpel'', and an overall analysis of the text. (Pap, "Theme and Objective of the Research," 1–3)
'''FROM ARNE SCHELLING IN BERLIN: '''
Dhungsey Asanga Vajra Rinpoche has kindly accepted to teach on “Buddha Nature” on
Monday, the 7. March, 3:30 pm (CET, i.e. Berlin), which equals 8pm in Delhi or 10:30 pm
in Singapore.
Dhungsey Rinpoche will teach in English. There will be simultaneous translation into French, Chinese, Spanish, Catalan, Italian, Russian and Portuguese.
Rinpoche was born in Seattle in 1999 and is a wonderful and very learned Tibetan master of
the Sakya tradition, being a direct descendant of the illustrious Khön family. You can find
more details on Dungse Rinpoche [https://www.asangasakya.com/about/ here] and [https://sakyaheritage.org/about-us/asanga-rinpoche/ here].
Rinpoche will teach on the very core topic of Buddhism, the Buddha Nature based on the first chapter of Sakya Pandita's famous “Clarifying the Sages Intent”, which includes wonderful and practical verses by the future Buddha Maitreya.
'''To receive the zoom link to participate, please register by writing an email to buddhismus@berlin.de'''.
To ensure your participation, please register before the 6. March.
The Zoom link will be sent to the registered participants two hours prior to the teaching on
the 7. March.
Your Buddhism in Berlin Team
(www.berlin-buddhismus.de) +
The doctrine of ''tathāgatagarbha'' as the element inherent in every sentient being is a central concept within Mahāyāna Buddhism. Presenting this Buddha nature as the absolute in positive terms, as a state of gnosis with inconceivable qualities, is the core of the so-called ''gzhan stong'' view. Mind as such is understood to be empty of other (''gzhan stong''), i.e. empty of incidental stains, which are not mind’s nature; but mind is seen to be not empty of its enlightened qualities. Yet, as long as sentient beings are deluded by their incidental or superficial stains, they are incapable of directly relating to these inherent enlightened qualities. According to the relevant texts, this constitutes the only difference to the awakened ones, the buddhas, who, having removed the incidental stains, have actualized their inherent Buddha nature. From the perspective of the doctrine of ''tathāgatagarbha'' in general, and from the ''gzhan stong'' view in particular, Buddhist philosophy and any spiritual training in ethics, view, and meditation has as its goal the removal the incidental stains so that the buddha qualities can develop or manifest themselves. The book ''Die Anwendung der Tathāgatagarbha-Lehre in Kong spruls Anleitung zur gZhan stong-Sichtweise'' deals with the interpretation of Buddha nature in contexts of view and meditation advanced by the scholar monk ’Jam mgon Kong sprul Blo gros mtha’ yas (1813–1899). The introductory section of the book sketches Kong sprul’s historical context. This is followed by a short overview of the topic of Buddha nature from the perspective of its sources in Mahāyāna-sūtras and Indian treatises. Special attention is given to the ''Ratnagotravibhāga'' and its relevance to the Mahāmudrā teachings of the bKa’ brgyud pa-tradition of Tibetan Buddhism. The book then examines the development of the ''gzhan stong'' view in Tibet. In light of this historical and doctrinal background, attention turns to Kong sprul’s treatment of the ''gzhan stong'' position based on his text ''The Immaculate Vajra Moonrays, an Instruction for the View of Gzhan stong, the Great Madhyamaka''. The main focus is on how Kong sprul guides a Buddhist yogin through the process of realization: The analysis of the correct mundane and supramundane view plays just as an important role as the question of which of the Buddha’s teachings are to be understood in a provisional sense (''drang don'', ''neyārtha'') and which in a definitive sense (''nītārtha'', ''nges don''). Kong sprul recommends for this analysis in particular the models of the Niḥsvabhāvavāda-Madhyamaka and the Yogācāra-Madhyamaka which to him are synonymous with ''rang stong''- and ''gzhan stong''-Madhyamaka respectively. The book concludes to show how according to Kong sprul the spiritual path which is based in the ''gzhan stong''-view culminates in actualizing ''tathāgatagarbha''. A critical edition of the text and its translation into German form the final part of the book. ([https://www.istb.univie.ac.at/cgi-bin/wstb/wstb.cgi?ID=91&show_description=1 Source Accessed Nov 14, 2019])
In this short teaching, Mingyur Rinpoche describes buddha-nature with the metaphor of a diamond covered in mud, explaining how the innate purity of awareness can be obscured, but never changed. +
A three-year study and practice curriculum of Buddha Dharma created by
His Holiness Tai Situ Rinpoche. Learn more at https://www.palpung.org.uk/discovering-the-buddha-within-curriculum +
The Buddhist masterpiece ''Distinguishing Phenomena from Their Intrinsic Nature'', often referred to by its Sanskrit title, ''Dharmadharmatāvibhaṅga'', is part of a collection known as the Five Maitreya Teachings, a set of philosophical works that have become classics of the Indian Buddhist tradition. Maitreya, the Buddha’s regent, is held to have entrusted these profound and vast instructions to the master Asaṅga in the heavenly realm of Tuṣita. Outlining the difference between appearance and reality, this work shows that the path to awakening involves leaving behind the inaccurate and limiting beliefs we have about ourselves and the world around us and opening ourselves to the limitless potential of our true nature. By divesting the mind of confusion, the treatise explains, we see things as they actually are. This insight allows for the natural unfolding of compassion and wisdom. This volume includes commentaries by Khenpo Shenga and Ju Mipham, whose discussions illuminate the subtleties of the root text and provide valuable insight into the nature of reality and the process of awakening. (Source: [https://www.shambhala.com/distinguishing-phenomena-from-their-intrinsic-nature-2781.html Shambhala Publications]) +
Tenshin Reb Anderson gives a dharma talk at Green Gulch Farm on the topic of buddha-nature, later addressing the question, "Does a dog have buddha-nature?" +
Edited translations of teachings given by Thrangu Rinpoche in Keystone, Colorado in Summer 2006. +
The Nyingma tradition is an eclectic and complex Tibetan tradition with a rich history of teachings that relate to the idea of Buddha-Nature in different ways. In this video Lopen Dr. Karma Phuntsho and his compatriot Professor Dorji Wangchuk discuss interpretations of Buddha-Nature theory in the Nyingma tradition, of which they are both trained specialists. +
'''Organizer:''' [https://www.soas.ac.uk/buddhiststudies/events/18feb2021-book-launch-revisiting-buddha-nature-in-india-and-china.html SOAS Centre of Buddhist Studies]
An online book launch event for Dr. [[Li Zijie]] and Dr. [[Chris Jones]]' books with presentations from the authors.
<big>[[Books/The_Buddhist_Self|''The Buddhist Self: On Tathāgatagarbha and Ātman'' Honolulu: University of Hawai'i Press, 2020.]]</big>
[[Chris V. Jones]] is Research Associate and Affiliated Lecturer at the Divinity Faculty of the University of Cambridge, and a Bye-Fellow of Selwyn College. His doctoral research, on tathāgatagarbha literature, was completed at the University of Oxford in 2015, and was subsequently awarded the Khyentse Foundation Award for a Dissertation in Buddhist Studies. His research focuses on aspects of primarily Mahāyāna Buddhist literature across Sanskrit, Chinese and Tibetan sources, and his first monograph, The Buddhist Self: On Tathāgatagarbha and Ātman, was published at the end of 2020.
<big>[[Books/Kukyō_ichijō_hōshōron_to_higashiajia_bukkyō|''The Ratnagotravibhāga and East Asian Buddhism: A Study on the Tathāgatagarbha, Tathatā and Gotra between the 5th and 7th Centuries'']]</big>
[[Li Zijie]] 李 子捷 achieved a Ph.D. degree in East Asian Buddhism from Komazawa University in Tokyo under the guidance of Ishii Kōsei and Matsumoto Shirō. He was subsequently elected as a JSPS Postdoctoral Fellow at the Institute of Humanities of Kyoto University, under the guidance of Funayama Tōru. He is now a Robert H. N. Ho Family Foundation Postdoctoral Fellow at SOAS University of London (Centre of Buddhist Studies), hosted by Lucia Dolce. His main research area is the history of East Asian Buddhist Thought between the 5th and 7th centuries. He is the author of Kukyō ichijō hōshōron to higashiajia bukkyō: Go—nana seiki no nyoraizō, shinnyo, shushō no kenkyū『究竟一乗宝性論』と東アジア仏教 ── 五—七世紀の如来蔵・真如・種姓説の研究 [The Ratnagotravibhāga and East Asian Buddhism: A Study on the Tathāgatagarbha, Tathatā and Gotra between the 5th and 7th Centuries] (Tokyo: Kokusho kankōkai, 2020).
''Dusting Off Your Buddha Nature'' derives principally from a series of Dharma teachings given in Italy on the Dzogchen Namchö Cycle of Ngöndro, known as "Buddha in the Palm of Your Hand." As taught in the Palyul lineage of the Nyingma sect of Tibetan Buddhism, these teachings include the Ten Steps to Buddhahood, the Four Thoughts that Turn the Mind Toward Dharma, the Four Uncommon Preliminary Practices of Refuge/Bodhicitta, Mandala, Vajrasattva, and Guru Yoga, as well as the supplemental practices of Phowa and Kusali Chod. The work culminates in a teaching on the dangers of skipping these preliminary practices, lest the Vajrayana practitioner misconstrue the higher teachings of Dzogchen and inadvertently "turn the medicine into poison." The key to understanding the higher teachings, explains Khenpo Norgay, is to "dust off" your Buddha Nature through these purification practices. As a bonus, a guided practice of the long Guru Yoga is appended for those new to Palyul practices. (Source: Back Cover) +
Dzongsar Jamyang Khyentse Rinpoche talks about buddha-nature and offers a brief guided meditation. This segment is part of a larger talk on the ''Lotus Sūtra'' given in New Delhi on March 18, 2018. +
E
Ch'an (Zen) Buddhism was popularized in the West by writers such as D.T. Suzuki and Alan Watts as a kind of 'romantic abstraction' outside of history. The papers in this volume, originally presented at a unique conference sponsored by U.C. Berkeley and the San Francisco Zen Center, go a long way
towards revealing the complex historical development of Ch'an theory and practice both in China and Tibet.<br>
The papers on China reveal Ch' an not as a single line of transmission from Bodhidharma, but as a complex of contending and even hostile factions. Furthermore, the view which sees Ch'an as the sinicization of Buddhism through Taoism is questioned through an examination of the Taoism that was actually prevalent during the establishment of Ch' an
in China.<br>
The papers on Tibet take us to the heart of the controversies surrounding the origins of Buddhism in that country, based on exciting research into the
Tunhuang materials, the indigenous rDzogs-chen system, and the 'Sudden vs. Gradual Enlightenment' controversy.<br>
Of particular note in this volume is the inclusion of several translations of papers by noted Japanese scholars who have led the way in this type of research,
made available to the Western reader for the first time. (Source: inside jacket) +
In his 1997 teaching at Open Secret Bookstore in San Rafael, California, Lama Tharchin Rinpoche explains how emptiness, or shunyata, is viewed from the Hinayana, Mahayana, and Vajrayana perspectives, and the Great Emptiness of Dzogchen Great Perfection. Hinayana focuses on the emptiness of the self, Mahayana on the emptiness of self and other, and Vajrayana on the clarity and luminous nature of the mind. Realization of emptiness, ultimate truth, is free from dualism and extremes, and is essential for liberation from suffering. Rinpoche speaks about the importance of recognizing one's Buddha nature, the role of meditation in becoming familiar with this nature, and the inseparability of emptiness and phenomena.
Posted in honor of the Wood Snake Lunar New Year, February 28, 2025. +
Karl Brunnhölzl discusses the qualities of buddha-nature as they relate to emptiness or luminosity with insightful comments about how to relate to each concept in our practice. +
