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From Buddha-Nature
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Jamgön Kongtrül's masterful survey of the broad themes and subtle philosophical points found in more than fifteen hundred years of Buddhist philosophical writings. +
What is emptiness? This question at the heart of Buddhist philosophy has preoccupied the greatest minds of India and Tibet for two millennia, producing hundreds of volumes. ''Distinguishing the Views'', by the fifteenth-century Sakya scholar Gorampa Sonam Senge, is one of the most important of those works, esteemed for its conciseness, lucidity, and profundity. ''Freedom from Extremes'' presents Gorampa's elegant philosophical case on the matter of emptiness here in a masterful translation by Geshe Lobsang Dargyay.
Gorampa's text is polemical, and his targets are two of Tibet's greatest thinkers: Tsongkhapa, founder of the Gelug school, and Dolpopa, a founding figure of the Jonang school. ''Distinguishing the Views'' argues that Dolpopa has fallen into an eternalistic extreme, whereas Tsongkhapa has fallen into nihilism, and that only the mainstream Sakya view—what Gorampa calls "freedom from extremes"—represents the true middle way, the correct view of emptiness. Suppressed for years in Tibet, this seminal work today is widely regarded and is studied in some of Tibet's greatest academic institutions.
Gorampa's treatise has been translated and annotated here by two leading scholars of Tibetan Buddhist philosophy, and a critical edition of the Tibetan text on facing pages gives students and scholars direct access to Gorampa's own words. José Cabezón's extended introduction provides a thorough overview of Tibetan polemical literature and contextualizes the life and work of Gorampa both historically and intellectually. ''Freedom from Extremes'' will be indispensable for serious students of Madhyamaka thought. (Source: [https://wisdomexperience.org/product/freedom-extremes/ Wisdom Publications]) +
An argument against buddha-nature by a prominent contemporary American Theravada teacher +
Writing in the language of the new sciences, Herbert Guenther traces the evolution of Buddhist views on cognition and points to their relevance in the contemporary world. The history of Buddhist thought is a unique example of the interplay between reductionism and creativity, between conservatism and innovation, and it is the author's purpose to examine the interaction between these complementary movements. Of decisive importance in this context is the idea of "mind," which Buddhism recognized early on as a process rather than a thing. This recognition marked the transition from structure-oriented thinking to a vigorous process-oriented thinking, which climaxed in the holistic movement known as rDzogs-chen. Based on original texts in the Pali, Tibetan, and Sanskrit languages, the book develops the Buddhist ideas out of the context in which they originated. (Source: [https://www.shambhala.com/from-reductionism-to-creativity.html Shambhala Publications]) +
Articles/From the Three Natures to the Two Natures: On a Fluid Approach to the Two Versions of Other-Emptiness from Fifteenth-Century Tibet +
In recent years there has been a surge of scholarly interest in diverse systems of Buddhist thought and practice that Tibetan thinkers characterize as “other-emptiness” (''gzhan stong''), contrasting them with systems of “self-emptiness” (''rang stong''). While the theories of such exponents of other emptiness as Dölpopa Sherap Gyeltsen (dol po pa shes rab rgyal mtshan, 1292–1361)1 are relatively well known, those of other Tibetan thinkers are only beginning to receive scholarly attention. This paper addresses one such lesser-known other-emptiness theory that was developed by the seminal Tibetan thinker Serdok Penchen Shakya Chokden (gser mdog paṇ chen shākya mchog ldan, 1428–1507).<br> Shakya Chokden articulated his position on other-emptiness in works written during the last thirty years of his life. In those works he advocated both Alīkākāravāda Yogācāra and Niḥsvabhāvavāda Madhyamaka systems as equally valid forms of Madhyamaka, regarding the former as a system of other-emptiness and the latter as a system of self-emptiness. Instead of approaching the two systems as irreconcilable, he presented them as equally valid and effective, emphasized their respective strengths, and promoted one or the other depending on context and audience. Partly for these reasons, his own philosophical outlook does not neatly fall into the categories of other-emptiness or self-emptiness, and placing him squarely into the camp of “followers of other-emptiness” (''gzhan stong pa'')—as some advocates of later sectarian traditions did—does not do justice to him as a thinker. (Source: [https://digitalcommons.unl.edu/classicsfacpub/132/ DigitalCommons@University of Nebraska - Lincoln]) +
That all beings have the potential to be enlightened is one of the most inspiring tenets of mahayana Buddhism. This potential is linked to the fundamental nature of the mind of every being and thus brings within grasp the perfect benefit for both oneself and others found in enlightenment.
''The Fundamental Potential for Enlightenment'' sets forth an analysis of the natural and developed potential within all of us from the perspectives of the two main schools of mahayana thought–the Mind-Only school and the Middle Way school. It explains how this potential is transformed into the state of enlightenment and gives comprehensive definitions and explanations clearly establishing the existence and nature of the various facets of enlightenment.
(Source: back cover) +
Articles/Further Folios from the Set of Miscellaneous Texts in Śāradā Palm-leaves from Zha lu Ri phug +
No abstract given. Here are the first relevant paragraphs:<br><br>
The present report overviews further findings from the set of miscellaneous texts in Śāradā palm-leaves from Zha lu ri phug. The palm-leaf set was first reported by Kano Kazuo (2008), who utilized nine folios in two photographic images (Sferra Cat. MT 42 II/1& 2) preserved at the Istituto Italiano per l’Africa e l’Oriente (IsIAO) in Rome with the help of Francesco Sferra. We have known on the basis of catalogue descriptions that there are further folio images from the same set preserved in other institutes, viz. the China Tibetology Research Center (中国藏学研究中心, CTRC) and the China Ethnic Library (中国民族图书馆, CEL). In other words, the photographic images of the set have been scattered and separately preserved in the three institutes. Ye Shaoyong and Li Xuezhu have independently paid special attention to these materials and researched them.[1]<br>
It was during a lunch break on 2 August 2012 on the occasion of the 5th Beijing International Seminar on Tibetan Studies at CTRC that the present authors (Ye, Li, Kano) met together and became aware of the fact that we were studying folios from one and the same collection. We quickly decided collaboration by unifying each one’s results and sharing all related materials (As for the CTRC material, we share transcription prepared by Li). After collecting the folios together, we have come to know the number of folios of the set as 87 in total, in which 46 folios are found in CTRC images (Sang De Cat. No. 100, [3], [5] = Luo Cat., 136ff., No. 44, [3], [5]) and 41 are found in CEL images (Wang Cat. No.10, 15, 16, 17). The nine leaves in IsIAO images as reported by Kano (2008) overlap with those in CEL (Wang Cat. 10, 16). These folios contain more than fifteen works, most of which are, unfortunately, incomplete, and the remaining folios are yet to be found. There are also folios yet to be identified among the available ones. In the present report, we shall provide a preliminary survey on the Śāradā folios and an update of the report of Kano (2008) by supplying further identifications. (Ye, Li, and Kano, introduction, 30–31)<br><br>
===Notes===
1. See Ye 2012 and Li 2011.
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The Gateway to Knowledge is a condensation of the Tripitaka and its accompanying commentaries.
Consolidating the intent of Buddha Shakyamuni’s teachings into a unified body of text books, it is the philosophical backbone of the living tradition of Tibetan Buddhism. This rich source book embodies the basics of Prajnaparamita and Madhyamika as well as the Abhidharma from both the Mahayana and Hinayana perspective. Every volume in this series includes the Tibetan text and the English translation on facing pages.
The student of The Gateway to Knowledge can begin to comprehend the meaning of the major works on Buddhist philosophy and of the traditional sciences. When you want to extract their meaning you need an “expert system,” a key. The Gateway to Knowledge is like that key, a magical key – it opens up the treasury of precious gemstones in the expansive collection of Buddhist scriptures. (Source: [http://www.rangjung.com/book_title/gateway-to-knowledge-volume-iii/ Rangjung Yeshe Publications]) +
'''དཔལ་ཇོ་ནང་པའི་བདེ་གཤེགས་སྙིང་པོའི་དགོངས་བཞེས་ཉམས་བཞེས་སྐོར།'''<br>'''Jonangpa Theory and Practice of Buddha-Nature'''
In order to discuss the Jonang understanding and practice of buddha-nature, Geshe Drime Ozer presents three main points, although he did not manage to discuss the second and third in any detail.<br>
:1. He briefly discusses how buddha-nature is explained in many sūtras and tantras and also quoted some important verses from these sūtras.<br>2. His second point concerns the method, path, and the techniques with which the ultimate truth of buddha-nature is actualized or revealed by getting rid of the adventitious obscurations.<br>3. The final point, which he planned to present, was the difference between sūtra and tantric presentations of buddha-nature and how they differ in profundity and effectiveness although they are dealing with the same point.
Quoting the verse which is said to be the declaration of the Buddha after he reached enlightenment, Geshe explains that the three sets of teachings of wheels of dharma are three phases of the Buddha's teachings to tame a person gradually or teachings to suit three different levels of spiritual caliber. In the Jonang tradition, the first two wheels of dharma are provisional and the last or final wheel of dharma is the definitive teaching dealing with the ultimate truth. Commenting on the emptiness taught in Nāgārjuna's scholastic writings, he states that the Jonang school considered that kind of emptiness to be only nominal emptiness and not the final one.
The Mādhyamika, in this respect, are divided into proponents of ''rangtong'', or self-emptiness, and of ''zhentong'', or other-emptiness. Both Prāsaṅgika and Śvātantrika fall within the ''rangtong'' group, while ''zhengtong'' is also known as Great Mādhymika and is the tradition promoted by the hymnic corpus of Nāgārjuna and the works of Maitreya. He goes on to explain how in the Jonang tradition, buddha-nature is equated with the ''alayajñāna'' and how this should be distinguished from ''alayavijñāna''.
He says that in the Jonang tradition, buddha-nature is the ultimate buddha and that such buddha is endowed with all noble attributes and qualities, while the conventional buddha is one who has manifested such qualities having removed the obscuration. The sūtras did not teach a direct and effective path to reveal this ultimate buddha as the tantras did.
During the Q&A, a vibrant debate occurred among the presenters and attendees, primarily on the Jonang assertion that buddha-nature is a truly established eternal reality. Many scholars challenged the assertion that buddha-nature can be truly existing when analyzed by reductive reasoning presented in the Mādhyamika writings. Geshe Drime Ozer pointed out that buddha-nature is truly existent in the Jonang tradition as it is the truth and perceived by the pristine wisdom of the enlightened beings in their meditative equipoise. However, it is not a truly existing substance or entity which is nonexistent and what Nāgārjuna, Candrakīrti, and other Mādhyamika scholars negated.
'''རི་བོ་དགེ་ལྡན་པའི་གདན་སའི་ཡིག་ཆ་རྣམས་སུ་གཤེགས་སྙིང་སྐོར་བཞེད་ཚུལ།'''<br>'''Understanding Buddha-Nature in the Geluk Yigcha Literature'''
Geshe Jigme presents the interpretation and understanding of specific controversial points according to the ''yigcha'' textbooks of the main Geluk monastic colleges. In general, he states that the ''yigcha'' writers agree on most points and are consistent in their interpretation. The topic of buddha-nature in most of the textbooks is covered while discussing the section on ''gotra'', or spiritual gene, in the ''Ornament of Realization''. He presents the discussion of buddha-nature through the five points of (1) the nature or definition of buddha-nature, (2) types, (3) etymology, (4) the manner in which the spiritual gene is made manifest, and (5) the issue of those without the gene.
The Geluk authors agree that in the Vaibhaśika school the mental state of being nonattached or content is considered as the ''gotra'' for enlightenment. In the Sautrāntika school, it is the seed which is able to generate stainless qualities of nirvāṇa. In these two schools, there is no classification of naturally present spiritual genes or acquired spiritual genes.
Geshe Jigme states that for the Cittamātra school of thought, the Geluk authors have two schools: those accepting the store-consciousness and those who do not accept it. Both accept the spiritual gene to be a seed passed down primordially in one's mindstream, which enables one to eliminate impurities and give rise to transcendental qualities. Some regard this to be a specific quality of the six internal senses or mindstream, while others consider it to be an aspect of the store-consciousness. This seed or nature of the consciousness has four features according to the ''Bodhisattvabhūmi''.
When this seed is not aroused or made manifest through faith, study, etc., it is known as the naturally present spiritual gene, and when it is aroused or being made partially manifest, it is known as the acquired spiritual gene. There are different assertions among the Geluk textbook authors of the monastic colleges as to whether these two are mutually exclusive, the same, or overlapping. The authors also agree that the spiritual gene is considered inherently existent in the Cittamātra school of thought and that there are beings who do not possess this spiritual gene.
In both the Cittamātra and Mādhyamika schools of thought, whatever is able to reach buddhahood is necessarily endowed with the spiritual gene. Thus, the spiritual gene is limited to sentient beings and not applicable to inanimate objects such as earth and rocks. In the Mādhyamika tradition, buddha-nature is clearly identified as the emptiness or reality of the mind, as a nature which serves as the basis for sublime qualities to rise. However, not all authors are clear on whether the spiritual gene is synonymous with buddha-nature or not.
The Geluk authors agree that in the Mādhyamika school there is no sentient being who lacks the spiritual gene, and thus the teachings on the absence of the spiritual gene in some beings are provisional and not to be taken literally. Geshe goes on to explain how the Geluk textbook authors interpreted the verses in the ''Ultimate Continuum''. For example, the ten aspects of formulation are considered to focus on the luminous stainless nature of the mind and indirectly show that the impurities can be removed, whereas the nine analogies demonstrate directly how the impurities can be removed and show the stainless nature of the mind indirectly.
'''རྔོག་བློ་ལྡན་ཤེས་རབ་དང་ཆ་པ་ཆོས་ཀྱི་སེང་གེས་གཤེགས་སྙིང་སྐོར་བཞེད་ཚུལ།'''<br>
'''Interpretation of Buddha-Nature by Ngok Loden Sherab and Chapa Chökyi Senge'''
The old Kadam masters have written many works on Buddha-Nature and their teachings have influenced many other scholars in all Tibetan Buddhist traditions. However, today their teachings have declined, most of it being neglected. It is even difficult to find Kadam writings, and it is therefore pertinent that a special opportunity to make a presentation on the early Kadam tradition is given. Atiśa received the Mahāyāna tradition of both the profound view tradition from Nāgārjuna and vast praxis tradition from Asaṅga, and his followers included both those following the Prāsaṅgika Mādhyamika and Svātantrika Mādhyamika tradition.
Among the most prominent early Kadam masters on Buddha-Nature is Ngok Lotsāwa Loden Sherab, who was not only the main transmitter of the ''Ultimate Continuum'', the main book on Buddha-Nature, but also a first and major commentator. After explaining the etymology of ''tathāgatagarbha'', ''gotra'', ''dhatu'', etc., Khenpo Tenkyong explains Ngok's understanding of ''tathāgarbha'' as emptiness of own being or self-existence and as a reality which cannot be found if investigated by ultimate analysis. Thus, emptiness is not an object of cognition and not a knowable thing. Such ultimate truth qua emptiness is the nature of the illusory conventional phenomena, and the two truths, i.e. emptiness of own being and illusory appearance, coalesce to form the union of two truths. Such emptiness and conventional appearance exist from primordial existence and are not newly contrived and created.
Discussing Chapa, whose understanding is from his trilogy on the Middle Way, he argues that Chapa asserts the absence of phenomena when investigated by ultimate analysis is ultimate truth. The presence of phenomena when not investigated by analysis is conventional truth. They are one by nature but different in aspects. Unlike Ngok, Chapa argued that the ultimate qua emptiness can be found when investigated through ultimate analysis. This led to a heated discussion on whether there is something truly existent or hypostatically existent in the Madhyamaka tradition.
'''གཤེགས་སྙིང་སྐོར་རི་བོ་དགེ་ལྡན་པའི་མདོ་སྔགས་ཀྱི་ཐུན་མོང་མིན་པའི་བཞེད་ཚུལ་སྐོར།'''<br>'''Distinct Gelukpa Interpretations of Buddha-Nature in Sūtra and Tantra'''
Geshe starts by explaining how different sources talk about the concept of buddha-nature and gives reference to his written article which contains detailed information in over 80 pages. In discussing the buddha-nature in the context of sūtra, he explains that according to the Geluk tradition, buddha-nature exists in sentient beings as the nature of their mind, and is not introduced or bestowed by any creator or some other external power. This follows that all sentient beings are thus equal by nature and it helps overcome discrimination based on differences in race, caste, sex, etc. and promotes an egalitarian ethos.
If asked to point out the nature of buddha-nature, in the Geluk tradition, it refers to emptiness/reality of the mind. Not all emptiness or lack of inherent existence qualifies to be buddha-nature, and the emptiness of each phenomenon is different. This is according to the Mādhyamika tradition, and the lower schools of thought have their own understanding of ''gotra'', or spiritual gene, and different names are used to refer to it.
According to the Mādhyamika tradition, the buddha-nature taught in the sūtras and commentarial treatises refers to the emptiness of the mind, the reality stained by impurities but having the potential for actualizing buddhahood. Thus, the middle turning of the wheel is considered to be definitive teachings showing the ultimate truth, and both the first and the final wheels are considered to be provisional in nature. Because buddha-nature is equated with emptiness, the sūtras teaching buddha-nature are not considered to be part of the final wheel. They are said to have been taught by the Buddha 10 years after his perfect enlightenment. Within the Mādhyamika, no distinction or differences in the definition of buddha-nature are made between the subschools of Prāsaṅgika and Svātantrika according to the Geluk tradition.
In understanding the definition of the Buddha in the ''Ultimate Continuum'', the first three characteristics of the Buddha are unconditioned, but the last three are considered as conditioned phenomena. Thus, the Buddha is not seen as an unconditioned permanent phenomena. It is not conditioned by afflictive emotions or by subtle propensities of ignorance and thus described as unconditioned. However, it is conditioned by causes.
The ''gotra'', or spiritual gene, according to the Geluk tradition, is also not an authentic cause, as buddha-nature is not conditioned. Similarly, Geshe explains that an emptiness which is a nonimplicative negation can be experienced, and Tāranātha's refutation of the Geluk tradition does not assail the Geluk position. Although the term ''rangtong'' may apply to both the Geluk and followers of other traditions which accept buddha-nature to be empty of its own being, there is still a big difference in that the Geluk understand mind to be empty of its inherent nature, whereas other schools consider mind to be empty of mind itself, which is not acceptable according to the Geluk tradition.
Thus, despite the same terminology, there are vast differences, and it is important to acknowledge such differences and agree to disagree. Geshe Lobsang Gyatso points out these and many other distinct features of the Geluk understanding.
'''རི་བོ་དགེ་ལྡན་པ་སྤྱི་དང་སྐྱབས་མགོན་རྒྱལ་བ་རིན་པོ་ཆེའི་བདེ་གཤེགས་སྙིང་པོའི་དགོངས་བཞེད་སྐོར།'''<br>'''Buddha-Nature in the Geluk Tradition and in the Teachings of H.H. the 14th Dalai Lama'''
Geshe starts with the reading of his salutation to the masters of the past, including Indian figures and the leading patriarchs of all Tibetan Buddhist traditions, and expressing deep appreciation for the occasion to discuss buddha-nature at an august gathering. He highlights how in the Tibetan Buddhist traditions, there exists the unique and important tradition of transmission and continuity of the Buddha's teachings through uninterrupted lines of masters. His main topic is the explanation of the understanding of buddha-nature and the interpretation of the ''Ultimate Continuum'' in the Geluk tradition. This, he explains, should be based on the commentary on the ''Ultimate Continuum'' and the ''Exegesis of Ornament of Realization called the Ornament of Essence'' by Gyaltsab Darma Rinchen and the writings of Tsongkhapa, including ''Golden Rosary of Elegant Words'' and ''Essence of Elegant Words on Provisional and Definitive Teachings''.
Then, Geshela goes on to highlight the importance placed on buddha-nature and the ''Ultimate Continuum'' by H.H. the 14th Dalai Lama Tenzin Gyatso. His Holiness has given several teachings on buddha-nature, as the topic is important to all Tibetan Buddhist traditions. He explains how His Holiness has shared special insights into the teachings on buddha-nature. For instance, while interpreting the verse said to have been uttered by the Buddha after his enlightenment, His Holiness states that the terms "profound and tranquil" (ཟབ་ཞི་) refer to the teachings belonging to the first turning of the wheel, the term "free from elaborations" (སྤྲོས་བྲལ་) refers to the emptiness taught in the middle turning of the wheel, and the terms "luminous and unconditioned" (འོད་གསལ་འདུས་མ་བྱས་) refer to the content of the final turning of the wheel. The final term does not directly show the subtle innate mind taught in the tantric tradition but points to it indirectly.
He also points out that His Holiness emphasizes the rime (རིས་མེད་) ecumenical approach to see how this ultimate truth is presented by different Tibetan Buddhist traditions in their own way using different terms. Similarly, His Holiness explains the Great Madhyamaka of Other Emptiness (གཞན་སྟོང་དབུ་མ་ཆེན་པོ་) as referring to the subtle mind which is the natural innate aspect of the mind because this subtle mind does not lack its natural awareness but is empty of other gross aspects of the mind. These interpretations indicate the open and ecumenical approach His Holiness adopts with deep respect and appreciation to all traditions of Tibetan Buddhism, like appreciating different flowers in a garden.
Another point Geshe raises is with regard to the authorship of the ''Ultimate Continuum'' and other writings, which Tibetan tradition normally attributes to Maitreya. It is important to discuss these questions and to see when the five treatises came to be known as the five works of Maitreya. Are the works really taught by Maitreya to Asaṅga in Tuṣita heaven? Is the commentary attributed to Asaṅga really by him and why didn’t Vasubandhu and many others quote him? Similarly, there are questions as to which tenet system the ''Ultimate Continuum'' and other treatises belong? Geshe concludes by explaining how the different Tibetan Buddhist traditions discuss the same nature of the mind using different terms, and how in the Geluk tradition the ''Ultimate Continuum'' has as its ultimate purport the emptiness of mind, which is what buddha-nature means and which is also the main topic of the middle turning of the wheel.
'''རྒྱལ་ཚབ་རྗེའི་ཊཱིཀཱ་ལྟར་དུ་རི་བོ་དགེ་ལྡན་པའི་གཤེགས་སྙིང་གི་བཞེད་ཚུལ་སྐོར།'''<br>'''The Gelukpa Understanding of Buddha-Nature Based on Gyaltsab Je's Commentary'''
Geshe starts by stating the importance of making the Buddhist message easily accessible to a common listener. He expresses concern that scholars often discuss Buddhist topics using technical terms and do not consider the general audience who do not follow the technical vocabulary. Thus, he states that his aim is to present the Geluk understanding of buddha-nature in as simplest terms as he can, based on the writings of Tsongkhapa and his two main students, using mainly Gyaltsab Je's commentary on the ''Ultimate Continuum''. Gyaltsab Je wrote his commentary having received teachings on the ''Ultimate Continuum'' from both Tsongkhapa and Rendawa.
He divides his presentation into three sections of (1) how the sūtras teach buddha-nature, (2) what is the essence or nature of buddha-nature, and (3) what is the benefit of such teachings on buddha-nature. Discussing the first part, he mentions how the first wheel mainly focused on the topic of the absence of a personal self as the clinging to self is the main cause of suffering. However, in the middle wheel, the Buddha not only negated the inherent existence of a personal self but also extended the application of emptiness to all five aggregates and all phenomena. Thus, all phenomena are established to be empty of inherent existence. In the third wheel, such emptiness of the mind or the lack of inherent or truly existent nature of the mind, which is luminous, is given the name buddha-nature.
Going on to explain the characteristics of buddha-nature, Geshe points out that in the Geluk tradition, it is the emptiness of the luminous mind which is buddha-nature. Emptiness of other things such as pillars and vases are not considered buddha-nature, although they are also empty of inherent nature. Buddha-nature pervades all minds, as all minds are luminous by nature, but not all emptiness qualifies as buddha-nature. If any emptiness would be buddha-nature, all inanimate objects would also have buddha-nature. Similarly, if buddha-nature is identical with the resultant ''dharmakāya'', all sentient beings would be buddhas. Thus, buddha-nature refers only to the emptiness of the mind of the sentient beings.
Asked how the teachings on buddha-nature as emptiness can help in the pursuit of enlightenment and happiness, Geshe responds using the example of a plain screen. Just as multiple pictures appear on the screen, although they do not really exist, the diverse world appears in the state of emptiness although they do not really exist. The teachings on buddha-nature show how they do not truly exist. Responding to another question, he clarifies that the ''Ultimate Continuum'' in the Geluk tradition, according to Gyaltsab's commentary, is considered to align with the Prāsaṅgika Mādhyamika thought.
Glimpses of Buddhanature: Buddhist teacher-practitioners from across traditions share personal moments that gave them insight into the true nature of mind. +
Glimpses of Buddhanature: Buddhist teacher-practitioners from across traditions share personal moments that gave them insight into the true nature of mind. +
Glimpses of Buddhanature: Buddhist teacher-practitioners from across traditions share personal moments that gave them insight into the true nature of mind. +
Buddhist teacher-practitioners from across traditions share personal moments that gave them insight into the true nature of mind. +
Glimpses of Buddhanature: Buddhist teacher-practitioners from across traditions share personal moments that gave them insight into the true nature of mind. +
Glimpses of Buddhanature: Buddhist teacher-practitioners from across traditions share personal moments that gave them insight into the true nature of mind. +
