Difference between revisions of "Explore"

From Buddha-Nature
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|header=The History
 
|header=The History
 
|image=https://commons.tsadra.org/images-commons/a/a3/Asanga_and_Maitreya.jpg
 
|image=https://commons.tsadra.org/images-commons/a/a3/Asanga_and_Maitreya.jpg
|content=Buddha-nature theory, the idea that all beings possess in some way the potential for enlightenment, is found in all Mahāyāna Buddhist traditions. First appearing in India around the third or fourth century CE, it spread to China beginning in the fifth century with the translation of the Mahāparinirvāṇasūtra and other buddha-nature scriptures, where it inspired the concept of original enlightenment, most famously articulated in the Awakening of Faith. Tibetans received the teaching first in the eighth century with the translations of the sūtras, but it only began to have an impact in the eleventh century with the translation of the Ratnagotravibhāga. Conforming to neither Madhyamaka nor Yogācāra, buddha-nature has been incorporated somewhat uneasily into both, although as a positivistic theory of reality it has been more easily accepted by Yogācārin traditions.
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|content=The doctrine of buddha-nature became widespread in India in the first centuries of the Common Era. Although the ideas have roots that stretch back to the earliest teachings of the Buddha, the concept of tathāgatagarbha—"womb or seed of buddhahood"—was first taught in Mahāyāna communities. It was related to, but most likely distinct from both Madhyamaka and Yogācāra, the dominant schools of the Mahāyāna, emerging primarily from a corpus of scripture collectively known as Tathāgatagarbha sūtras and a commentary on them known as the Ratnagotravibhāga. As these scriptures circulated in India and were translated into Chinese and Tibetan, buddha-nature theory spread and was ultimately integrated—albeit with significant differences—into all philosophical schools and traditions of Mahāyāna Buddhism, from Japanese Zen to Tibetan Mahāmudrā.
 
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Revision as of 15:34, 9 May 2020

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