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Buddhist philosophy Buddhist philosophy is the ancient Indian Indian philosophy, philosophical system that developed within the religio-philosophical tradition of Buddhism. It comprises all the Philosophy, philosophical investigations and Buddhist logico-episte ...
and
soteriology Soteriology (; ' "salvation" from wikt:σωτήρ, σωτήρ ' "savior, preserver" and wikt:λόγος, λόγος ' "study" or "word") is the study of Doctrine, religious doctrines of salvation. Salvation theory occupies a place of special sign ...
, Buddha-nature ( Chinese: , Japanese: , ,
Sanskrit Sanskrit (; stem form ; nominal singular , ,) is a classical language belonging to the Indo-Aryan languages, Indo-Aryan branch of the Indo-European languages. It arose in northwest South Asia after its predecessor languages had Trans-cultural ...
: ) is the innate potential for all
sentient beings Sentience is the ability to experience feelings and sensations. It may not necessarily imply higher cognitive functions such as awareness, reasoning, or complex thought processes. Some writers define sentience exclusively as the capacity for ''v ...
to become a
Buddha Siddhartha Gautama, most commonly referred to as the Buddha (),* * * was a wandering ascetic and religious teacher who lived in South Asia during the 6th or 5th century BCE and founded Buddhism. According to Buddhist legends, he was ...
or the fact that all sentient beings already have a pure Buddha-essence within themselves.Heng-Ching Shih
The Significance Of 'Tathagatagarbha' – A Positive Expression Of 'Sunyata'
/ref> "Buddha-nature" is the common English translation for several related
Mahāyāna Mahāyāna ( ; , , ; ) is a term for a broad group of Buddhist traditions, Buddhist texts#Mahāyāna texts, texts, Buddhist philosophy, philosophies, and practices developed in ancient India ( onwards). It is considered one of the three main ex ...
Buddhist Buddhism, also known as Buddhadharma and Dharmavinaya, is an Indian religion and List of philosophies, philosophical tradition based on Pre-sectarian Buddhism, teachings attributed to the Buddha, a wandering teacher who lived in the 6th or ...
terms, most notably ''tathāgatagarbha'' and ''buddhadhātu'', but also ''sugatagarbha,'' and ''buddhagarbha''. ''Tathāgatagarbha'' can mean "the womb" or "embryo" (''garbha'') of the "thus-gone one" (''
tathāgata Tathāgata () is a Pali and Sanskrit word used in ancient India for a person who has attained the highest religious goal. Gautama Buddha, the founder of Buddhism, used it when referring to himself or other past Buddhas in the Pāli Canon. Like ...
''), and can also mean "containing a ''tathāgata''"''. Buddhadhātu'' can mean "buddha-element", "buddha-realm", or "buddha-substrate". Buddha-nature has a wide range of (sometimes conflicting) meanings in
Indian Buddhism Buddhism is an ancient Indian religion, which arose in and around the ancient Kingdom of Magadha (now Bihar, India). It is based on the teachings of Gautama Buddha, who lived in the 6th or 5th century BCE and was deemed a "Buddha" or an ...
and later in
East Asian East Asia is a geocultural region of Asia. It includes China, Japan, Mongolia, North Korea, South Korea, and Taiwan, plus two special administrative regions of China, Hong Kong and Macau. The economies of Economy of China, China, Economy of Ja ...
and
Tibetan Buddhist Tibetan Buddhism is a form of Buddhism practiced in Tibet, Bhutan and Mongolia. It also has a sizable number of adherents in the areas surrounding the Himalayas, including the Indian regions of Ladakh, Darjeeling, Sikkim, and Arunachal Prades ...
literature. Broadly speaking, it refers to the belief that the luminous mind, "the natural and true state of the mind", which is pure (''visuddhi'') mind undefiled by afflictions, is inherently present in every sentient being, and is eternal and unchanging. It will shine forth when it is cleansed of the defilements, that is, when the nature of mind is recognized for what it is. The ''
Mahāyāna Mahāparinirvāṇa Sūtra The ''Mahāyāna Mahāparinirvāṇa Sūtra'' (Sanskrit; , ; Vietnamese: ''Kinh Đại Bát Niết Bàn'') or ''Nirvana Sutra'' for short, is an influential Mahayana, Mahāyāna Buddhist Sutra, scripture of the Buddha-nature class. The original ...
'' (2nd century CE), which was very influential in the Chinese reception of these teachings, linked the concept of ''tathāgatagārbha'' with the ''buddhadhātu''. The term ''buddhadhātu'' originally referred to the relics of
Gautama Buddha Siddhartha Gautama, most commonly referred to as the Buddha (),* * * was a śramaṇa, wandering ascetic and religious teacher who lived in South Asia during the 6th or 5th century BCE and founded Buddhism. According to Buddhist lege ...
. In the ''Mahāyāna Mahāparinirvāṇa Sūtra'', it came to be used in place of the concept of ''tathāgatagārbha'', reshaping the worship of physical relics of the historical Buddha into worship of the inner Buddha as a principle of
salvation Salvation (from Latin: ''salvatio'', from ''salva'', 'safe, saved') is the state of being saved or protected from harm or a dire situation. In religion and theology, ''salvation'' generally refers to the deliverance of the soul from sin and its c ...
. The primordial or undefiled mind, the ''tathāgatagārbha'', is also often equated with the Buddhist philosophical concept of
emptiness Emptiness as a human condition is a sense of generalized boredom, social alienation, nihilism, and apathy. Feelings of emptiness often accompany dysthymia, depression (mood), depression, loneliness, anhedonia, wiktionary:despair, despair, or o ...
(''śūnyatā'', a Mādhyamaka concept); with the storehouse-consciousness (''ālāyavijñāna'', a
Yogācāra Yogachara (, IAST: ') is an influential tradition of Buddhist philosophy and psychology emphasizing the study of cognition, perception, and consciousness through the interior lens of meditation, as well as philosophical reasoning (hetuvidyā). ...
concept); and with the interpenetration of all dharmas (in East Asian traditions like Huayan). The belief in Buddha-nature is central to
East Asian Buddhism East Asian Buddhism or East Asian Mahayana is a collective term for the schools of Mahāyāna Buddhism which developed across East Asia and which rely on the Chinese Buddhist canon. These include the various forms of Chinese, Japanese, Kore ...
, which relies on key Buddha-nature sources like the ''Mahāyāna Mahāparinirvāṇa Sūtra''. In
Tibetan Buddhism Tibetan Buddhism is a form of Buddhism practiced in Tibet, Bhutan and Mongolia. It also has a sizable number of adherents in the areas surrounding the Himalayas, including the Indian regions of Ladakh, Gorkhaland Territorial Administration, D ...
, the concept of Buddha-nature is equally important and often studied through the key Indian treatise on Buddha-nature, the '' Ratnagotravibhāga'' (3rd–5th century CE).


Etymology


''Tathāgatagarbha''

The term ''tathāgatagarbha'' may mean "embryonic tathāgata", "womb of the tathāgata", or "containing a tathagata". Various meanings may all be brought into mind when the term ''tathagatagarbha'' is being used.


Compound

The Sanskrit term ''tathāgatagarbha'' is a compound of two terms, ''
tathāgata Tathāgata () is a Pali and Sanskrit word used in ancient India for a person who has attained the highest religious goal. Gautama Buddha, the founder of Buddhism, used it when referring to himself or other past Buddhas in the Pāli Canon. Like ...
'' and ''garbha'': * ''tathāgata'' means "the one thus gone", referring to the Buddha. It is composed of "''tathā''" and "''āgata", "thus come"'', or ''"tathā"'' and ''"gata"'', ''"thus gone"''. The term refers to a Buddha, who has "thus gone" from samsara into nirvana, and "thus come" from nirvana into samsara to work for the salvation of all sentient beings. * ''garbha'', "womb", "embryo", "center", "essence".


Asian translations

The Chinese translated the term ''tathāgatagarbha'' as ''rúláizàng'' (如来藏), or "Tathāgata's (''rúlái'') storehouse" (''zàng''). According to Brown, "storehouse" may indicate both "that which enfolds or contains something", or "that which is itself enfolded, hidden or contained by another." The Tibetan translation is ''de bzhin gshegs pa'i snying po'', which cannot be translated as "womb" (''mngal'' or ''lhums''), but as "embryonic essence", "kernel" or "heart". The term "heart" was also used by Mongolian translators. The Tibetan scholar Go Lotsawa outlined four meanings of the term ''Tathāgatagarbha'' as used by Indian Buddhist scholars generally: (1) As an emptiness that is a nonimplicative negation, (2) the luminous nature of the mind, (3) alaya-vijñana (store-consciousness), (4) all
bodhisattva In Buddhism, a bodhisattva is a person who has attained, or is striving towards, '' bodhi'' ('awakening', 'enlightenment') or Buddhahood. Often, the term specifically refers to a person who forgoes or delays personal nirvana or ''bodhi'' in ...
s and sentient beings.


Western translations

The term ''tathagatagarbha'' first appears in the ''
Tathāgatagarbha sūtras The Tathāgatagarbha sūtras are a group of Mahayana sutras that present the concept of the "womb" or "embryo" (''garbha'') of the tathāgata, the buddha. Every sentient being has the possibility to attain Buddhahood because of the '' tathāga ...
'', which date to the 2nd and third centuries CE. It is translated and interpreted in various ways by western translators and scholars: * According to Sally King, the term ''tathāgatagarbha'' may be understood in two ways: # "embryonic tathāgata", the incipient Buddha, the ''cause'' of the Tathāgata, # "womb of the tathāgata", the ''fruit'' of Tathāgata. :According to King, the Chinese ''rúláizàng'' was taken in its meaning as "womb" or "fruit". * Wayman & Hideko also point out that the Chinese regularly takes ''garbha'' as "womb", but prefer to use the term "embryo". * According to Brown, following Wayman & Hideko, "embryo" is the best fitting translation, since it preserves "the dynamic, self-transformative nature of the ''tathagatagarbha''." * According to Zimmermann, ''garbha'' may also mean the interior or center of something, and its essence or central part. As a '' tatpuruṣa'' it may refer to a person ''being'' a "womb" for or "container" of the tathagata. As a '' bahuvrihi'' it may refer to a person as ''having'' an embryonic tathagata inside. In both cases, this embryonic tathagata still has to be developed. Zimmermann concludes that ''tathagatagarbha'' is a ''bahuvrihi'', meaning "containing a tathagata", but notes the variety of meanings of ''garbha'', such as "containing", "born from", "embryo", "(embracing/concealing) womb", "calyx", "child", "member of a clan", "core", which may all be brought into mind when the term ''tathagatagarbha'' is being used. * In addition to Zimmerman's statement that ''tathagatagarbha'' most natural means "containing a Tathagata," Paul Williams notes that ''garbha'' also means "womb/matrix" and "seed/embryo," and "the innermost part of something." The term ''tathagatagarbha'' can thus also imply "that sentient beings have a tathāgata within them in seed or embryo, that sentient beings are the wombs or matrices of the tathāgata, or that they have a tathāgata as their essence, core, or essential inner nature." According to Williams, the term ''tathāgatagarbha'' "may also have been intended simply to answer the question how it is possible that all sentient beings can attain the state of a
Buddha Siddhartha Gautama, most commonly referred to as the Buddha (),* * * was a wandering ascetic and religious teacher who lived in South Asia during the 6th or 5th century BCE and founded Buddhism. According to Buddhist legends, he was ...
.


''Buddhadhātu''

The term "buddha-nature" (, ) is closely related in meaning to the term ''tathāgatagarbha'', but is not an exact translation of this term. It refers to what is essential in the human being. The corresponding Sanskrit term is ''buddhadhātu''. It has two meanings, namely the nature of the Buddha, equivalent to the term dharmakāya, and the cause of the Buddha. The link between the cause and the result is the nature (''dhātu'', see also
Svabhava Svabhava (, svabhāva; , sabhāva; ; ; ) literally means "own-being" or "own-becoming". It is the intrinsic nature, essential nature or essence of beings. The concept and term ''svabhāva'' are frequently encountered in Hindu and Buddhist traditio ...
,
Mahābhūta ''Mahābhūta'' is Sanskrit for "great element". However, very few scholars define the five mahābhūtas in a broader sense as the five fundamental aspects of physical reality. Hinduism In Hinduism's sacred literature, the "great" elements ...
, and Eighteen dhātus) which is common to both, namely the dharmadhātu. Matsumoto Shirō also points out that "buddha-nature" translates the Sanskrit-term buddhadhātu, a "place to put something," a "foundation," a "locus." According to Shirō, it does not mean "original nature" or "essence," nor does it mean the "possibility of the attainment of Buddhahood," "the original nature of the Buddha," or "the essence of the Buddha." In the
Vajrayana ''Vajrayāna'' (; 'vajra vehicle'), also known as Mantrayāna ('mantra vehicle'), Guhyamantrayāna ('secret mantra vehicle'), Tantrayāna ('tantra vehicle'), Tantric Buddhism, and Esoteric Buddhism, is a Mahāyāna Buddhism, Mahāyāna Buddhis ...
, the term for buddha-nature is ''sugatagarbha''.


Indian Sutra sources


Historical precursors

According to Alex Wayman, the idea of the ''tathāgatagarbha'' is grounded on sayings by the Buddha that there is something called the luminous mind (''prabhasvaracitta''), "which is only adventitiously covered over by defilements ( agantuka klesha)." The luminous mind is mentioned in a passage from the '' Anguttara Nikaya'' (which has various parallels) which states that the mind is luminous but "is defiled by incoming defilements." The
Mahāsāṃghika The Mahāsāṃghika (Brahmi script, Brahmi: 𑀫𑀳𑀸𑀲𑀸𑀁𑀖𑀺𑀓, "of the Great Sangha (Buddhism), Sangha", ) was a major division (nikāya) of the early Buddhist schools in India. They were one of the two original communities th ...
school coupled this idea with the idea of the "root consciousness" ( mulavijñana) which serves as the basic layer of the mind and which is held to have a self-nature (''cittasvabhāva'') which is pure (''visuddhi'') and undefiled. In some of the tathagatagarbha-sutras a consciousness which is naturally pure (''prakṛti-pariśuddha'') is regarded to be the seed from which Buddhahood grows. Wayman thus argues that the pure luminous mind doctrine formed the basis for the classic buddha-nature doctrine. Karl Brunnholzl writes that the first probable mention of the term ''tathāgatagarbha'' is in the ''Ekottarika Agama'' (though here it is used in a different way than in later texts). The passage states: This tathāgatagarbha idea was the result of an interplay between various strands of Buddhist thought, on the nature of human consciousness and the means of awakening. Gregory sees this doctrine as implying that enlightenment is the natural state of the mind.


''Avatamsaka'' and ''Lotus Sutras''

According to Wayman, the teachings of the '' Avataṃsaka Sūtra'' (1st–3rd century CE), which say that the Buddha's knowledge is all pervasive and is present in all sentient beings were also an important step in the development of buddha-nature thought. The ''Avataṃsaka Sūtra'' does not mention the term ''tathāgatagarbha'', but the idea of "a universal penetration of sentient beings by the wisdom of the Buddha (''buddhajñāna'')," is seen by some scholars as complementary to the ''tathāgatagarbha'' concept. The ''
Lotus Sutra The ''Lotus Sūtra'' (Sanskrit: ''Saddharma Puṇḍarīka Sūtram'', ''Sūtra on the White Lotus of the True Dharma'', zh, p=Fǎhuá jīng, l=Dharma Flower Sutra) is one of the most influential and venerated Buddhist Mahāyāna sūtras. ...
'', written between 100 BCE and 200 CE, also does not use the term ''tathāgatagarbha'', but Japanese scholars suggest that a similar idea is nevertheless expressed or implied in the text. The tenth chapter emphasizes that all living beings can become a Buddha. The twelfth chapter of the ''Lotus Sutra'' details that the potential to become enlightened is universal among all people, even the historical
Devadatta Devadatta was by tradition a Buddhist monk, cousin and brother-in-law of Gautama Siddhārtha. The accounts of his life vary greatly, but he is generally seen as an evil and divisive figure in Buddhism, who led a breakaway group in the ear ...
has the potential to become a buddha. East Asian commentaries saw these teachings as indicating that the Lotus sutra was also drawing on the concept of the universality of buddha-nature. The sutra shares other themes and ideas with the later
tathāgatagarbha sūtras The Tathāgatagarbha sūtras are a group of Mahayana sutras that present the concept of the "womb" or "embryo" (''garbha'') of the tathāgata, the buddha. Every sentient being has the possibility to attain Buddhahood because of the '' tathāga ...
and thus several scholars theorize that it was an influence on these texts.


''Tathāgatagarbha Sūtra'' and ''Nirvana Sūtra''

According to Zimmerman, the '' Tathāgatagarbha Sūtra'' (200–250 CE) is the earliest buddha-nature text. Zimmerman argues that "the term ''tathāgatagarbha'' itself seems to have been coined in this very sutra." The ''Tathāgatagarbha Sūtra'' states that all beings already have perfect Buddha body (''*tathāgatatva, *buddhatva, *tathāgatakāya'') within themselves, but do not recognize it because it is covered over by afflictions.Williams, Paul (2008). ''Mahayana Buddhism: The Doctrinal Foundations,'' p. 104. Routledge''.''Brunnholzl, Karl, When the Clouds Part, The ''Uttaratantra'' and Its Meditative Tradition as a Bridge between Sutra and Tantra, Snow Lion, Boston & London, 2014, page 57. The ''Tathāgatagarbha Sūtra'' uses nine similes to illustrate the concept:Brunnholzl, Karl, When the Clouds Part, The ''Uttaratantra'' and Its Meditative Tradition as a Bridge between Sutra and Tantra, Snow Lion, Boston & London, 2014, page 66. Another important and early source for buddha-nature is the ''
Mahāyāna Mahāparinirvāṇa Sūtra The ''Mahāyāna Mahāparinirvāṇa Sūtra'' (Sanskrit; , ; Vietnamese: ''Kinh Đại Bát Niết Bàn'') or ''Nirvana Sutra'' for short, is an influential Mahayana, Mahāyāna Buddhist Sutra, scripture of the Buddha-nature class. The original ...
(''often just called the ''Nirvana Sutra),'' possibly dating to the 2nd century CE. Some scholars like Michael Radich argue that this is the earliest buddha-nature sutra. This sutra was very influential in the development of
East Asian Buddhism East Asian Buddhism or East Asian Mahayana is a collective term for the schools of Mahāyāna Buddhism which developed across East Asia and which rely on the Chinese Buddhist canon. These include the various forms of Chinese, Japanese, Kore ...
. The ''Mahāparinirvāṇa Sūtra'' linked the concept of tathāgatagarbha with the "buddhadhātu" ("buddha-nature" or "buddha-element") and it also equates these with the eternal and pure Buddha-body, the Dharmakaya, also called ''vajrakaya''. The sutra also presents the buddha-nature or tathagatagarbha as a "Self" or a true self ( ātman), though it also attempts to argue that this claim is not incompatible with the teaching of not-self (anatman). The ''Nirvana sutra'' further claims that buddha-nature (and the Buddha's body, his Dharmakaya) is characterized by four perfections (pāramitās) or qualities: permanence (''nitya''), bliss (''sukha''), self (''ātman''), and purity (''śuddha).''


Other important buddha-nature sutras

Other important tathāgatagarbha sutras include: * The '' Śrīmālādevī Siṃhanāda Sūtra'' (''The Lion's Roar of Queen Srimala,'' c. 3rd century CE) which discusses the ''tathāgatagarbha'' along with other key Mahayana doctrines like the one vehicle and the luminous mind and links them to buddha-nature thought. This sutra also states that the mind's luminous nature, while being empty of adventitious defilements, is ''not empty'' of limitless buddha qualities. Furthermore, the ''Śrīmālādevī'' also says that the tathāgatagarbha is the basis of both saṃsāra and nirvāṇa and equates it with the dharmakāya (which is described as "permanent," "eternal," "everlasting," and "peaceful"). * The '' Anūnatvāpurnatvanirdeśa'' (''The Teaching of Neither Increase nor Decrease''). This sutra states that there is no increase or decrease in the “realm (or domain, or element) of (sentient) beings” (''sattvadhātu''), which is really a single domain ''(*ekadhātu)'' that is equally samsara and
buddhahood In Buddhism, Buddha (, which in classic Indo-Aryan languages, Indic languages means "awakened one") is a title for those who are Enlightenment in Buddhism, spiritually awake or enlightened, and have thus attained the Buddhist paths to liberat ...
and is equated with the “originally pure mind” (''*prakṛtipariśuddhacitta'') and ''tathāgatagarbha''. * The '' Aṅgulimālīya Sūtra'' (2nd c. CE) – Features the mass murderer convert
Aṅgulimāla Aṅgulimāla (Pali; ) is an important figure in Buddhism, particularly within the Theravada, Theravāda tradition. Depicted as a ruthless brigand who completely transforms after a conversion to Buddhism, he is seen as the example par excellenc ...
as a central character (now reformed and turned into a bodhisattva). The text attributes various qualities to the universal tathāgatagarbha, such as non-arising, independence, invariability, and not being the perceptive mind. * '' Mahābheri Sūtra'' (''Great Drum Sutra'') – Describes buddha nature as luminous and pure, as eternal, everlasting, peaceful and self (''ātman''). * '' Mahāmegha Sūtra'' (''Great Cloud Sutra'') - Like the ''Nirvana sutra'' this sutra also teaches the eternity of Buddhas (and their docetic nature) and the four perfections of permanence, bliss, self and purity as qualities of the Buddha. It also discusses the non-dual nature of all sentient beings with the Dharmadhatu along with four hundred types of samādhi. * The '' Dhāraṇīśvararāja sūtra'' is a key source for the '' Ratnagotravibhāga'''s seven main vajra topics. It explicitly points out that the nature of the minds of sentient beings is fundamentally pure (''cittaprakrtivisuddhi''). * The ''
Laṅkāvatāra Sūtra The ''Laṅkāvatāra Sūtra'' (Sanskrit: लङ्कावतारसूत्रम्, "Discourse of the Descent into Laṅkā", , Chinese: 入楞伽經) is a prominent Mahayana Buddhist sūtra. It is also titled ''Laṅkāvatāraratnasūt ...
'' (compiled 350–400 CE) synthesized the tathāgatagarbha doctrine and teachings of the
Yogācāra Yogachara (, IAST: ') is an influential tradition of Buddhist philosophy and psychology emphasizing the study of cognition, perception, and consciousness through the interior lens of meditation, as well as philosophical reasoning (hetuvidyā). ...
school, like the ālāya-vijñāna (storehouse consciousness) and the "three natures". According to the ''Laṅkāvatāra'', tathāgatagarbha is the same as the ālayavijñāna (though this is qualified in other passages which explain that there are two layers of the ālayavijñāna, a pure and an impure layer).Brunnholzl, Karl, When the Clouds Part, The ''Uttaratantra'' and Its Meditative Tradition as a Bridge between Sutra and Tantra, Snow Lion, Boston & London, 2014, p. 66. The storehouse consciousness is supposed to contain the pure tathāgatagarbha, from which awakening arises. Wayman notes that this synthesis of tathāgatagarbha thought and Yogacara Buddhism is a key innovation of the ''Laṅkāvatāra.'' * The '' Ghanavyūha sūtra'' is another sutra which synthesizes Yogācāra doctrines like the three natures and the
ālayavijñāna The Eight Consciousnesses (Skt. ''aṣṭa vijñānakāyāḥ'') are a classification developed in the tradition of the Yogacara, Yogācāra school of Mahayana Buddhism. They enumerate the five sense consciousnesses, supplemented by the mental ...
(storehouse consciousness) with the tathāgatagarbha teaching''.''Brunnholzl, Karl (2014). ''When the Clouds Part, The Uttaratantra and Its Meditative Tradition as a Bridge between Sutra and Tantra,'' pp. 38–41. Boston & London: Snow Lion.


Indian commentaries

The ''tathāgatagarbha'' doctrine was also widely discussed by Indian Mahayana scholars in treatises or commentaries, called
śāstra ''Śāstra'' ( ) is a Sanskrit word that means "precept, rules, manual, compendium, book or treatise" in a general sense.Monier Williams, Monier Williams' Sanskrit-English Dictionary, Oxford University Press, Article on 'zAstra'' The word is ge ...
, the most influential of which was the Ratnagotravibhāga (5th century CE).


''Ratnagotravibhāga''

The '' Ratnagotravibhāga'' (''Investigating the Jewel Disposition'')'','' also called ''Uttaratantraśāstra'' (''Treatise on the Ultimate Continuum''), is a 5th century CE Indian treatise (
śāstra ''Śāstra'' ( ) is a Sanskrit word that means "precept, rules, manual, compendium, book or treatise" in a general sense.Monier Williams, Monier Williams' Sanskrit-English Dictionary, Oxford University Press, Article on 'zAstra'' The word is ge ...
) which synthesised major elements and themes of the tathāgatagārbha theory. It gives an overview of key themes found in many tathāgatagarbha sutras, and it cites the ''Tathāgatagarbha Sūtra'', the ''Śrīmālādevī Siṃhanāda Sūtra'', ''Mahāparinirvāṇa Sūtra'', the '' Aṅgulimālīya Sūtra'', the '' Anunatva-Apurnatva-Nirdesa'' and the ''Mahābherīharaka-sūtra''. The ''Ratnagotravibhāga'' presents the tathāgatagarbha as "an ultimate, unconditional reality that is simultaneously the inherent, dynamic process towards its complete manifestation". Mundane and enlightened reality are seen as complementary: In the ''Ratnagotravibhāga'', the tathāgatagarbha is seen as having three specific characteristics: (1) dharmakaya, (2) suchness, and (3) disposition, as well as the general characteristic (4) non- conceptuality. According to the ''Ratnagotravibhāga'', all sentient beings have "the embryo of the Tathagata" in three senses: # the Tathāgata's dharmakāya permeates all sentient beings; # the Tathāgata's '' tathatā'' is omnipresent (''avyatibheda''); # the Tathāgata's species (''gotra'', a synonym for tathagatagarbha) occurs in them. The ''Ratnagotravibhāga'' equates enlightenment with the nirvāṇa-realm and the dharmakāya. It gives a variety of synonyms for ''garbha'', the most frequently used being ''gotra'' and ''dhatu''. This text also explains the tathāgatagarbha in terms of luminous mind, stating that "the luminous nature of the mind Is unchanging, just like space."


Other possible Indian treatises on buddha-nature

Takasaki Jikido notes various buddha nature treatises which exist only in Chinese and which are similar in some ways to the ''Ratnagotra''. These works are unknown in other textual traditions and scholars disagree on whether they are translations, original compositions or a mixture of the two. These works are: * '' Dharmadhātvaviśeṣaśāstra'' (''Dasheng fajie wuchabie lun'' 大乘法界無差別論), said to have been translated by Paramartha and attributed to Saramati (the same author which the Chinese tradition states wrote the ''Ratnagotra''). * ''Buddhagotraśāstra'' (佛性論, ''Fó xìng lùn, Buddha-nature treatise'', Taishō 1610), said to have been translated by Paramartha and is attributed by Chinese tradition to
Vasubandhu Vasubandhu (; Tibetan: དབྱིག་གཉེན་ ; floruit, fl. 4th to 5th century CE) was an influential Indian bhikkhu, Buddhist monk and scholar. He was a philosopher who wrote commentary on the Abhidharma, from the perspectives of th ...
* ''Anuttarâśrayasūtra'', which according to Takasaki "is clearly a composition based upon the Ratna."


Madhyamaka school

Indian
Madhyamaka Madhyamaka ("middle way" or "centrism"; ; ; Tibetic languages, Tibetan: དབུ་མ་པ་ ; ''dbu ma pa''), otherwise known as Śūnyavāda ("the Śūnyatā, emptiness doctrine") and Niḥsvabhāvavāda ("the no Svabhava, ''svabhāva'' d ...
philosophers interpreted the theory as a description of
emptiness Emptiness as a human condition is a sense of generalized boredom, social alienation, nihilism, and apathy. Feelings of emptiness often accompany dysthymia, depression (mood), depression, loneliness, anhedonia, wiktionary:despair, despair, or o ...
and as a non implicative negation. Bhaviveka's ''Tarkajvala'' states: According to
Candrakirti Chandrakirti (; Sanskrit: चंद्रकीर्ति; ; , meaning "glory of the moon" in Sanskrit) or "Chandra" was a Buddhist scholar of the Madhyamaka school who was based out of the monastery of Nalanda. He was a noted commentator o ...
's ''Madhyamakāvatārabhāsya'' the storehouse consciousness "is nothing but emptiness that is taught through the term 'alaya-consciousness.'" Go Lotsawa states that this statement is referencing the tathāgatagarbha doctrine. Candrakirti's ''Madhyamakāvatārabhāsya'' also argues, basing itself on the ''Lankavatara sutra'', that "the statement of the emptiness of sentient beings being a buddha adorned with all major and minor marks is of expedient meaning". Kamalasila's (c. 740–795) ''Madhyamakaloka'' associates tathāgatagarbha with
luminosity Luminosity is an absolute measure of radiated electromagnetic radiation, electromagnetic energy per unit time, and is synonymous with the radiant power emitted by a light-emitting object. In astronomy, luminosity is the total amount of electroma ...
and luminosity with
emptiness Emptiness as a human condition is a sense of generalized boredom, social alienation, nihilism, and apathy. Feelings of emptiness often accompany dysthymia, depression (mood), depression, loneliness, anhedonia, wiktionary:despair, despair, or o ...
. According to Kamalasila the idea that all sentient beings have tathāgatagarbha means that all beings can attain full awakening and also refers to how "the term tathāgata expresses that the dharmadhātu, which is characterized by personal and phenomenal identitylessness, is natural luminosity." Paul Williams puts forward the Madhyamaka interpretation of the buddha-nature as emptiness in the following terms: Uniquely among
Madhyamaka Madhyamaka ("middle way" or "centrism"; ; ; Tibetic languages, Tibetan: དབུ་མ་པ་ ; ''dbu ma pa''), otherwise known as Śūnyavāda ("the Śūnyatā, emptiness doctrine") and Niḥsvabhāvavāda ("the no Svabhava, ''svabhāva'' d ...
texts, some texts attributed to
Nagarjuna Nāgārjuna (Sanskrit: नागार्जुन, ''Nāgārjuna''; ) was an Indian monk and Mahayana, Mahāyāna Buddhist Philosophy, philosopher of the Madhyamaka (Centrism, Middle Way) school. He is widely considered one of the most importa ...
, mainly poetic works like the '' Dharmadhatustava, Cittavajrastava'', and ''Bodhicittavivarana,'' associate the term tathāgatagarbha with the luminous nature of the mind.


Yogācāra school

According to Brunnholzl, "all early Indian
Yogācāra Yogachara (, IAST: ') is an influential tradition of Buddhist philosophy and psychology emphasizing the study of cognition, perception, and consciousness through the interior lens of meditation, as well as philosophical reasoning (hetuvidyā). ...
masters (such as
Asanga Asaṅga (Sanskrit: असंग, , ; Romaji: ''Mujaku'') (fl. 4th century C.E.) was one of the most important spiritual figures of Mahayana Buddhism and the founder of the Yogachara school.Engle, Artemus (translator), Asanga, ''The Bodhisattva P ...
,
Vasubandhu Vasubandhu (; Tibetan: དབྱིག་གཉེན་ ; floruit, fl. 4th to 5th century CE) was an influential Indian bhikkhu, Buddhist monk and scholar. He was a philosopher who wrote commentary on the Abhidharma, from the perspectives of th ...
, Sthiramati, and Asvabhava), if they refer to the term tathāgatagarbha at all, always explain it as nothing but suchness in the sense of twofold identitylessness". Some later Yogacara scholars spoke of the tathāgatagarbha in more positive terms, such as Jñanasrimitra who in his ''Sakarasiddhi'' equates it with the appearances of lucidity ( prakāśa-rupa). Likewise, the Vikramashila scholar Ratnākaraśānti describes buddha-nature as the natural luminous mind, which is a non-dual self-awareness. Brunnholzl also notes that for Ratnākaraśānti, this luminosity is equivalent to the Yogacara concept of the perfected nature, which he sees as an implicative negation. Ratnākaraśānti also describes this ultimate self-nature as radiance ( prakāśa, ‘shining forth’), which is the capacity to appear (pratibhāsa). The Yogācāra concept of the alaya-vijñana (store consciousness) also came to be associated by some scholars with the tathāgatagarbha. This can be seen in sutras like the ''Lankavatara'', the ''Srimaladevi'' and in the translations of Paramartha. The concept of the ālaya-vijñāna originally meant defiled consciousness: defiled by the workings of the five senses and the mind. It was also seen as the mūla-vijñāna, the base-consciousness or "stream of consciousness" ( Mindstream) from which awareness and perception spring. Around 300 CE, the Yogācāra school systematized the prevalent ideas on the nature of the Buddha in the
Trikaya The Trikāya (, lit. "three bodies"; , ) is a fundamental Buddhist doctrine that explains the multidimensional nature of Buddhahood. As such, the Trikāya is the basic theory of Mahayana Buddhist theology of Buddhahood. This concept posits that a ...
(triple body) doctrine, in which the Buddha is held to have three bodies: Nirmanakaya (transformation body which people see on earth), Sambhogakāya (a subtle body which appears to bodhisattvas) and the Dharmakāya (ultimate reality). This doctrine was also later to be synthesized with buddha-nature teachings by various sources (with buddha-nature generally referring to the Dharmakaya as it does in some sutras). The Yogācāra school also had a doctrine of "gotra" (lineage, family) which held that there were five categories of living beings each with their own inner nature. To make this teaching compatible with the notion of buddha-nature in all beings, Yogācāra scholars in China such as Tz'u-en (慈恩, 632–682) the first patriarch in China, advocated two types of nature: the latent nature found in all beings (理佛性) and the buddha-nature in practice (行佛性). The latter nature was determined by the innate seeds in the alaya.


East Asian Buddhism

The doctrines associated with buddha-nature (Chinese: ''fóxìng'') and tathāgatagarbha (''rúláizàng'') were extremely influential in the development of
East Asian Buddhism East Asian Buddhism or East Asian Mahayana is a collective term for the schools of Mahāyāna Buddhism which developed across East Asia and which rely on the Chinese Buddhist canon. These include the various forms of Chinese, Japanese, Kore ...
. The buddha-nature idea was introduced into China with the translation of the ''Nirvana Sutra'' in the early fifth century and this text became the central source of buddha-nature doctrine in
Chinese Buddhism Chinese Buddhism or Han Buddhism ( zh, s=汉传佛教, t=漢傳佛教, first=t, poj=Hàn-thoân Hu̍t-kàu, j=Hon3 Cyun4 Fat6 Gaau3, p=Hànchuán Fójiào) is a Chinese form of Mahayana Buddhism. The Chinese Buddhist canonJiang Wu, "The Chin ...
. When Buddhism was introduced to
China China, officially the People's Republic of China (PRC), is a country in East Asia. With population of China, a population exceeding 1.4 billion, it is the list of countries by population (United Nations), second-most populous country after ...
, it was initially understood through comparing it with native Chinese philosophies such as neo-daoism.Hurley, Scott, The doctrinal transformation of twentieth-century Chinese Buddhism: Master Yinshun's interpretation of the tathagatagarbha doctrine, Contemporary Buddhism, Vol. 5, No. 1, 2004. Based on their understanding of the ''Mahayana Mahaparinirvana Sutra'' some Chinese Buddhists supposed that the teaching of the buddha-nature was, as stated by that sutra, the final Buddhist teaching, and that there is an essential truth above
emptiness Emptiness as a human condition is a sense of generalized boredom, social alienation, nihilism, and apathy. Feelings of emptiness often accompany dysthymia, depression (mood), depression, loneliness, anhedonia, wiktionary:despair, despair, or o ...
and the two truths. This idea was often interpreted as being similar to the ideas of the Dao, non-being (''wu''), and Principle (Li) in Chinese philosophy and developed into what was called " essence-function" thought (體用, pinyin: ''tǐ yòng'') which held there were two main ontological levels to reality, the most foundational being the buddha-nature, the "essence" of all phenomena (which in turn were the "functions" of buddha-nature).


''Awakening of Faith in the Mahāyāna''

'' The Awakening of Faith in the Mahayana'' (''Dàshéng Qǐxìn Lùn'') was very influential in the development of Chinese Buddhism While the text is traditionally attributed to the Indian Aśvaghoṣa, no Sanskrit version of the text is extant. The earliest known versions are written in Chinese, and contemporary scholars believe that the text is a Chinese composition. ''The Awakening of Faith'' offers an ontological synthesis of buddha-nature and Yogacara thought from the perspective of "essence-function" philosophy. It describes the "One Mind" which "includes in itself all states of being of the phenomenal and the transcendental world." The ''Awakening of Faith'' tries to harmonize the ideas of the tathāgatagarbha and the storehouse consciousness (ālāyavijñāna) into a single theory which sees self, world, mind and ultimate realty as an integrated "one mind", which is the ultimate substratum of all things (including samsara and nirvana).Williams, Paul (2008). ''Mahayana Buddhism: The Doctrinal Foundations,'' p. 116. Routledge. In the ''Awakening of Faith'' the "one mind" has two aspects, namely "the aspect of enlightenment," (which is '' tathata'', suchness, the true nature of things), and "the aspect of nonenlightenment" ('' samsara'', the cycle of birth and death, defilement and ignorance). This text was in line with an essay by Emperor Wu of the
Liang dynasty The Liang dynasty (), alternatively known as the Southern Liang () or Xiao Liang () in historiography, was an imperial dynasty of China and the third of the four Southern dynasties during the Northern and Southern dynasties period. It was pre ...
(reign 502–549 CE), in which he postulated a pure essence, the enlightened mind, trapped in darkness, which is ignorance. By this ignorance the pure mind is trapped in samsara. This resembles the ''tathāgatagarba'' and the idea of the defilement of the luminous mind. In a similar fashion to the ''Awakening of Faith'', the Korean '' Vajrasamādhi Sūtra'' (685 CE) uses the doctrine of Essence-Function to explain the tathāgatagarbha (also called "the dharma of the one mind" and original enlightenment) as having two elements: one essential, immutable, changeless and still (the "essence"); the other an active and salvational inspirational power (function).


Strong tathāgatagarbha theory versus weak tathāgatagarbha theory

According to Ching Keng, there are two different types of tathāgatagarbha theory: weak tathāgatagarbha theory, associated with texts such as the '' Ratnagotravibhāga''; and strong tathāgatagarbha theory, associated with such texts as the '' Awakening of Faith''. According to the weak theory, although thusness pervades all sentient beings, it is strictly unchanging and unconditioned. Thus, it can have no effects in sentient beings and does not play an active role in their liberation. On the other hand, strong tathāgatagarbha theory blurs the distinction between the conditioned and the unconditioned and maintains that thusness, while unconditioned, nonetheless evolves into conditioned dharmas. Keng associates the weak theory with the Indian understanding of tathāgatagarbha and the strong theory with that of Chinese Buddhism. Similarly, Buswell observes that while the passive aspect of the tathāgatagarbha can be seen from the earliest stratum of tathāgatagarbha literature, East Asian texts such as Wŏnhyo's commentary on the '' Vajrasamādhi Sūtra'' emphasize the tathāgatagarbha as an active agent which constantly exerts a beneficial influence on sentient beings.


In Chinese Yogacara and Madhyamaka

By the 6th century CE, buddha-nature had been well established in Chinese Buddhism and a wide variety of theories developed to explain it. One influential figure who wrote about buddha nature was Jingying Huiyuan (523–592 CE), a Chinese Yogacarin who argued for a kind of idealism which held that "all dharmas without exception originate and are formed from the true
mind The mind is that which thinks, feels, perceives, imagines, remembers, and wills. It covers the totality of mental phenomena, including both conscious processes, through which an individual is aware of external and internal circumstances ...
and other than the true
mind The mind is that which thinks, feels, perceives, imagines, remembers, and wills. It covers the totality of mental phenomena, including both conscious processes, through which an individual is aware of external and internal circumstances ...
there exists absolutely nothing which can give rise to false thoughts." Jingying Huiyuan equated this "true mind" with the storehouse consciousness and with buddha-nature and held that it was an essence, a true consciousness and a metaphysical principle that ensured that all sentient beings will reach enlightenment. In the sixth and seventh centuries,
Yogacara Yogachara (, IAST: ') is an influential tradition of Buddhist philosophy and psychology emphasizing the study of cognition, perception, and consciousness through the interior lens of meditation, as well as philosophical reasoning (hetuvidyā). ...
theory became associated with a substantialist non-dual metaphysics which saw buddha nature as an eternal ground. This idea was promoted by figures like Ratnamati. Chinese Yogacara included numerous traditions with their own interpretations of buddha-nature. The Dilun, or Daśabhūmikā school, and the Shelun school were some of the earliest schools in this Chinese Yogacara. The Dilun school became split on the issue of the relationship between the storehouse consciousness and buddha-nature. The southern faction held that the storehouse consciousness was identical with the pure mind, while the northern school held that the storehouse consciousness was exclusively a deluded and defiled mind. In addition to the standard eight consciousnesses of classical Yogācāra, some Chinese Yogācāra schools such as the Shelun maintained the existence of an immaculate ninth consciousness known as the ''amalavijñāna,'' which lay beyond the eighth (''ālayavijñāna'', the storehouse consciousness), and served as the basis for all the other consciousnesses. In contrast with the Chinese Yogacara view, the Chinese Madhyamaka scholar Jizang (549–623 CE) sought to remove all ontological connotations of the term as a metaphysical reality and saw buddha-nature as being synonymous with terms like " tathata," " dharmadhatu," " ekayana," "wisdom, '' "ultimate reality," "middle way" and also the wisdom that contemplates
dependent origination A dependant (US spelling: dependent) is a person who relies on another as a primary source of income and usually assistance with activities of daily living. A common-law spouse who is financially supported by their partner may also be included ...
. In formulating his view, Jizang was influenced by the earlier Chinese Madhyamaka thinker Sengzhao (384–414 CE) who was a key figure in outlining an understanding of emptiness which was based on the Indian sources and not on Daoist concepts which previous Chinese Buddhists had used. Jizang used the compound "Middle Way-buddha-nature" (''zhongdao foxing'' 中道佛性) to refer to his view.CHIH-MIEN ADRIAN TSENG, A COMPARISON OF THE CONCEPTS OF BUDDHA-NATURE AND DAO-NATURE OF MEDIEVAL CHINA. Jizang was also one of the first Chinese philosophers to famously argue that plants and insentient objects have buddha-nature, which he also termed true reality and universal principle (''dao'').


In Tiantai

The
Tiantai Tiantai or T'ien-t'ai () is an East Asian Buddhist school of Mahāyāna Buddhism that developed in 6th-century China. Drawing from earlier Mahāyāna sources such as Madhyamaka, founded by Nāgārjuna, who is traditionally regarded as the f ...
school is one of the first native Chinese doctrinal schools, and the primary figure of this tradition is the scholar
Zhiyi Zhiyi (; 538–597 CE) also called Dashi Tiantai (天台大師) and Zhizhe (智者, "Wise One"), was a Chinese Bhikkhu, Buddhist monk, Buddhist philosophy, philosopher, meditation teacher, and Exegesis, exegete. He is considered to be the foun ...
. According to Paul L. Swanson, none of Zhiyi's works discuss buddha-nature explicitly at length however. Yet it is still an important concept in his philosophy, which is seen as synonymous with the ekayana principle outlined in the
Lotus Sutra The ''Lotus Sūtra'' (Sanskrit: ''Saddharma Puṇḍarīka Sūtram'', ''Sūtra on the White Lotus of the True Dharma'', zh, p=Fǎhuá jīng, l=Dharma Flower Sutra) is one of the most influential and venerated Buddhist Mahāyāna sūtras. ...
.Swanson, Paul L, T'ien-t'ai Chih-i's Concept of Threefold Buddha Nature-A Synergy of Reality, Wisdom, and Practice Swanson argues that for Zhiyi, buddha-nature is: Thus, for Zhiyi, buddha-nature has three aspects which he bases on passages from the ''Lotus sutra'' and the ''Nirvana sutra''. These three aspects are: # The direct cause of attaining Buddhahood, the innate potential in all sentient beings to become Buddhas, which is the aspect of 'true nature', the way things are. # The complete cause of attaining Buddhahood, which is the aspect of wisdom that illuminates the true nature and the goal of practice. # The conditional causes of attaining Buddhahood, which is the aspect of the practices and activities that lead to Buddhahood. The later Tiantai scholar
Zhanran Jingxi Zhanran (; J. Keikei Tannen; K. Hyŏnggye Tamyŏn, c. 711-782) was the sixth patriarch of the Tiantai school of Chinese Buddhism. Zhanran is considered to be the most important Tiantai figure after the founder Zhiyi."Zhanran", in Silk, Jonat ...
would expand the Tiantai view of buddha-nature, which he saw as synonymous with suchness, to argue for the idea that insentient rocks and plants also have buddha-nature.


In Huayan

The other major native Chinese doctrinal school is the
Huayan school The Huayan school of Buddhism (, Wade–Giles: ''Hua-Yen,'' "Flower Garland," from the Sanskrit "''Avataṃsaka''") is a Mahayana, Mahayana Buddhist tradition that developed in China during the Tang dynasty, Tang dynasty (618-907).Yü, Chün-fan ...
. The Huayan tradition heavily relied on buddha nature sources like the ''Awakening of Faith'' and on the doctrine of principle (理, ''li,'' or the ultimate pattern) and phenomena (''shi)''.Van Norden, Bryan and Nicholaos Jones,
Huayan Buddhism
, ''The Stanford Encyclopedia of Philosophy'' (Winter 2019 Edition), Edward N. Zalta (ed.).
In the Huayan tradition, the ultimate principle is associated with buddha-nature, and with the One Mind of the ''Awakening of Faith.'' This ultimate nature is seen as the ontological source and ground of all phenomena''.Van Norden, Bryan and Nicholaos Jones, "Huayan Buddhism", ''The Stanford Encyclopedia of Philosophy'' (Winter 2019 Edition), Edward N. Zalta (ed.), URL = https://plato.stanford.edu/archives/win2019/entries/buddhism-huayan/.'' This is a key idea in Huayan thought which is called "nature-origination" (''xingqi'')''.Cua, Antonio S. (2003). ''Encyclopedia of Chinese philosophy,'' pp. 254–257. Routledge.Hamar, Imre
The Manifestation of the Absolute in the Phenomenal World: Nature Origination in Huayan Exegesis.
In: ''Bulletin de l'École Française d'Extrême-Orient''. Tome 94, 2007. pp. 229–250;
'' According to this doctrine defended by Huayan thinkers like Fazang, the entire universe is a manifestation of the one nature, and it is also fully interfused with its source.'''' As such, the ultimate principle is non-dual with all relative phenomena. Because the ultimate source of all things is also interdependent and interconnected with them, it remains a ground which is empty of self-existence (
svabhava Svabhava (, svabhāva; , sabhāva; ; ; ) literally means "own-being" or "own-becoming". It is the intrinsic nature, essential nature or essence of beings. The concept and term ''svabhāva'' are frequently encountered in Hindu and Buddhist traditio ...
) and thus it is not an independent essence. ''''


In Chan Buddhism

In
Chan Buddhism Chan (; of ), from Sanskrit '' dhyāna'' (meaning " meditation" or "meditative state"), is a Chinese school of Mahāyāna Buddhism. It developed in China from the 6th century CE onwards, becoming especially popular during the Tang and Song ...
, buddha-nature tends to be seen as the essential nature of all beings, while also emphasizing that buddha-nature is
emptiness Emptiness as a human condition is a sense of generalized boredom, social alienation, nihilism, and apathy. Feelings of emptiness often accompany dysthymia, depression (mood), depression, loneliness, anhedonia, wiktionary:despair, despair, or o ...
, the absence of an independent and substantial "self". The term buddha-nature is interpreted in various ways throughout the voluminous Chan literature. In the East Mountain Teaching of early Chan, buddha-nature was equated with the nature of mind, while later sects sometimes rejected any identification of the term with the mind. This rejection of any reification of the term is reflected in the recorded sayings of Chan master Mazu Daoyi (709–788) of the influential
Hongzhou school The Hongzhou school () was a Chinese Chán, Chinese school of Chán of the Tang period (618–907), which started with Mazu Daoyi and included key figures Dazhu Huihai, Baizhang Huaihai, his student Huangbo Xiyun, Nanquan Puyuan and his student Zh ...
, who sometimes would teach on the "ordinary mind" or say "Mind is Buddha," but at other times would say "Neither mind nor Buddha." The influential Chan patriarch Guifeng Zongmi (780–841), who was also a patriarch of Huayan, interpreted buddha-nature as "empty tranquil awareness" (''k'ung-chi chih''), which he took from the Ho-tse school of Chan. Following the ''Srimala sutra'', he interpreted the theory of emptiness as presented in the Prajñaparamita sutras as provisional and saw the awareness which is buddha-nature as the definitive teaching of Buddhism. Chan masters from Huineng (7th-century China), Chinul (12th century Korea),
Hakuin Ekaku was one of the most influential figures in Japanese Zen Buddhism, who regarded bodhicitta, working for the benefit of others, as the ultimate concern of Zen-training. While never having received formal dharma transmission, he is regarded as th ...
(18th-century Japan) to Hsu Yun (20th-century China), have taught that the process of awakening begins with the light of the mind turning around to recognize its own true nature, so that the storehouse consciousness (also called the 8th consciousness in Yogacara Buddhism), which is also the ''tathāgatagarbha'', is transformed into the "bright mirror wisdom". According to D.T. Suzuki, the Zen view of buddha-nature can be found in the ''Laṅkāvatāra Sūtra'', which states that one must let go of all discriminating notions of any kind to attain the perfect knowledge of the tathāgatagarbha. According to the Platform Sūtra, the eight consciousnesses transform into the four wisdoms, and yet, only their names are transformed, the consciousnesses are not transformed in their essence. A famous reference to buddha-nature in the Chan tradition is found in the influential koan called the mu-koan (from '' The Gateless Barrier,'' a 13th century koan collection) which asks "does a dog have Buddha nature?" The enigmatic response given by the master is "no" ("wú'', Chinese, ''mu'' in Japanese) which can interpreted in various ways. According to Heng-Ching Shih, the teaching of the universal buddha-nature does not intend to assert the existence of substantial, entity-like self endowed with excellent features of a Buddha. Rather, buddha-nature simply represents the potentiality to be realized in the future. Hsing Yun, forty-eighth patriarch of the
Linji school The Línjì school () is a school of Chan Buddhism named after Linji Yixuan (d. 866). It took prominence in Song dynasty, Song China (960–1279), spread to Japan as the Rinzai school and influenced the nine mountain schools of Korean Seon. Hi ...
, equates the buddha-nature with the dharmakāya in line with pronouncements in key tathāgatagarbha sūtras. He defines these as "the inherent nature that exists in all beings....transcendental reality....the unity of the Buddha with everything that exists," and sees it as the goal of Mahayana Buddhism.


Japanese Buddhism

The major
Japanese Buddhist Buddhism was first established in Japan in the 6th century CE. Most of the Japanese Buddhists belong to new schools of Buddhism which were established in the Kamakura period (1185-1333). During the Edo period (1603–1868), Buddhism was cont ...
traditions all take the idea of buddha-nature (Japanese: ''busshō,'' 仏性) as a central teaching, from
Tendai , also known as the Tendai Dharma Flower School (天台法華宗, ''Tendai hokke shū,'' sometimes just ''Hokkeshū''), is a Mahāyāna Buddhist tradition with significant esoteric elements that was officially established in Japan in 806 by t ...
and
Shingon is one of the major schools of Buddhism in Japan and one of the few surviving Vajrayana lineages in East Asian Buddhism. It is a form of Japanese Esoteric Buddhism and is sometimes called "Tōmitsu" (東密 lit. "Esoteric uddhismof Tō- ...
, to the new Kamakura schools. One of the most important developments of buddha-nature thought in Japanese Buddhism was
hongaku The moon reflected in water is a popular simile for enlightenment used by Dōgen in the '' East Asian Buddhist doctrine often translated as "inherent", "innate", "intrinsic" or "original" enlightenment in Buddhism">awakeness. This doctrine hold ...
theory (本覚, innate or original enlightenment) which developed within the Tendai school from the cloistered rule era (1086–1185) through the
Edo period The , also known as the , is the period between 1600 or 1603 and 1868 in the history of Japan, when the country was under the rule of the Tokugawa shogunate and some 300 regional ''daimyo'', or feudal lords. Emerging from the chaos of the Sengok ...
(1688–1735) and is derived from the ''Awakening of Faith'' (which uses the term pen-chileh, “original enlightenment”). Jacqueline Stone writes that Tendai doctrine held that enlightenment was "inherent from the outset and as accessible in the present, rather than as the fruit of a long process of cultivation."Stone, Jacqueline Ilyse (2003). ''Original enlightenment and the transformation of medieval Japanese Buddhism''. Issue 12 of ''Studies in East Asian Buddhism''. A Kuroda Institute book: University of Hawaii Press. . Source

(accessed: Thursday April 22, 2010), p.3
It was often held that hongaku was a feature of all phenomena, including plants and inanimate objects. Hongaku thought was also influential on the development of Kamakura period#Flourishing of Buddhism, New Kamakura Buddhist schools, like Japanese Pure Land Buddhism, Zen and Nichiren. Japanese Pure Land Buddhism relied on Tendai buddha-nature doctrine. The founder of the
Jōdo Shinshū , also known as Shin Buddhism or True Pure Land Buddhism, is a school of Pure Land Buddhism founded by the former Tendai Japanese monk Shinran. Shin Buddhism is the most widely practiced branch of Buddhism in Japan. History Shinran (founder) S ...
of
Pure Land Buddhism Pure Land Buddhism or the Pure Land School ( zh, c=淨土宗, p=Jìngtǔzōng) is a broad branch of Mahayana, Mahayana Buddhism focused on achieving rebirth in a Pure land, Pure Land. It is one of the most widely practiced traditions of East Asi ...
, Shinran, equated buddha-nature with the central Shin concept of shinjin (true faith or the entrusting mind). The founder of the Sōtō school of Zen Buddhism, Dōgen Zenji, held that buddha-nature was simply the true nature of reality and being. This true nature was just impermanence, becoming and 'vast emptiness'. Because he saw the whole universe as an expression of buddha-nature, he held that even grass and trees are buddha-nature. According to Dōgen: Buddha-nature was likewise influential for the other sects of Zen, like Rinzai school, Rinzai. Nichiren Buddhism, founded by Nichiren (1222–1282), views the buddha-nature present in all beings as "the inner potential for attaining Buddhahood". The emphasis in Nichiren Buddhism is on attaining Buddhahood in this lifetime, described as manifesting or summoning forth buddha-nature by chanting the name of the ''Lotus Sutra'': Namu Myōhō Renge Kyō Like the classic Tendai hongaku doctrine, Nichiren held that all life and even all insentient matter (such mandalas, images, statues) also possesses buddha nature, because they serve as objects of worship.


Tibetan Buddhism

In
Tibetan Buddhist Tibetan Buddhism is a form of Buddhism practiced in Tibet, Bhutan and Mongolia. It also has a sizable number of adherents in the areas surrounding the Himalayas, including the Indian regions of Ladakh, Darjeeling, Sikkim, and Arunachal Prades ...
scholastics, there are two main camps of interpreting buddha-nature: * There are those who argue that ''tathāgatagarbha'' is just emptiness (described either as dharmadhatu or the nature of phenomena). This pure Madhyamaka view is described in as "a nonimplicative negation", which means that in one's philosophical analysis, one negates all forms of existence (and non-existence) completely, leaving nothing left over. * There are those who see it as an implicative negation, which means that there is something further to be said about buddha-nature that is not just the Madhyamaka emptiness based on pure negations of all concepts. This could include positive descriptions like the union of the mind's emptiness and luminosity, a non-dual buddha-wisdom, or even the eternal pure buddhic Self which includes all buddha-qualities (as in Jonang Shentong). An early Tibetan translator, Ngok Loden Sherab, Ngok Lotsawa (1050–1109) argues in his commentary to the Ratnagotravibhaga, ''Uttaratantra'' that buddha-nature is a non-implicative negation, which is to say that it is emptiness, as a ''total negation'' of inherent existence (''svabhava'') that does not imply that anything is left un-negated (in terms of its ''svabhava''). Another early figure, Chaba Chokyi Senge (1109–1169) also argued that buddha-nature was a non-implicative negation. The Kadam (Tibetan Buddhism), Kadampa tradition generally followed Ngok Loden Sherab, Ngok Lotsawa by holding that Buddha- nature was a nonimplicative negation. The Gelug school, which sees itself as a continuation of the Kadampas, also hold this view, while also holding, as Chaba did, that buddha-nature teachings are of expedient meaning. This interpretation is sometimes called the ''Rangtong-Shentong, rangtong'' interpretation of Prasaṅgika Madhyamaka. This view interprets the buddha-nature teaching as an expedient way to talk about the emptiness of inherent existence and should not be taken literally. Other schools, especially the Jonang, and some within the Kagyu tradition have tended to accept the shentong ("other-empty") philosophy, which discerns an ultimate reality which "is empty of adventitious defilements which are intrinsically other than it, but is ''not'' empty of its own inherent existence". Shentong influenced interpretations tend to rely heavily on the buddha-nature sutras to balance the negative dialectics of Madhyamaka. These interpretations of the tathagatagarbha-teachings have been a matter of intensive debates in Tibetan Buddhism down to this day.


Nyingma

Morten Ostensen writes that the buddha-nature teaching (also known as "sugatagarbha", Wylie: ''bde gshegs snying po,'' in Tibetan tantric sources), first entered Tibetan Buddhism through the translation of the Nyingma school's ''Guhyagarbha Tantra'' in the eighth century.Ostensen, Morten (2019). Introduction to Dzogchen and Buddha-Nature. Source: https://archive.org/details/introduction-to-dzogchen-and-buddha-nature (accessed: Saturday September 23, 2023) During the early translation period, other works which synthesized and reconciled buddha-nature thought with Yogacara and Madhyamaka philosophy were also translated by Tibetan scholars like Yeshe De (mid 8th – early 9th century). One of these works is Kamalashila, Kamalashila"s ''Madhyamakāloka''. Yeshe De describes the sugatagarbha as twofold. It is the impure mind of sentient beings, the ''ālayavijñāna'', and it is also the pure "natural spiritual disposition" (rigs) that is present within all beings which is also called the dharmakāya, and which he also calls the root (''rtsa'') and the ground (''gzhi''). The teaching of buddha-nature is also a key source for Tibetan Dzogchen texts, which presents the sugatagarbha as equivalent to the ultimate ground or basis of all reality. This teaching can be found in early Dzogchen sources like Nubchen Sangye Yeshe's (9th century) ''Samten Migdron, Lamp for the Eye of Contemplation'' equates buddha-nature with this ultimate basis, which it also calls by various names like "the spontaneous essence", "the innermost treasury of all vehicles", "the great universal grandfather [spyi myes], is to be experienced directly by self-awareness [rang rig pas]", "sphere of the great circle [thig le chen po'i klong] of the self-awareness." The Nyingma school view of buddha-nature is generally marked by the tendency to align the idea with Dzogchen views and with Svatantrika–Prasaṅgika distinction, Prasangika
Madhyamaka Madhyamaka ("middle way" or "centrism"; ; ; Tibetic languages, Tibetan: དབུ་མ་པ་ ; ''dbu ma pa''), otherwise known as Śūnyavāda ("the Śūnyatā, emptiness doctrine") and Niḥsvabhāvavāda ("the no Svabhava, ''svabhāva'' d ...
. This trend begins with the work of Rongzom Chokyi Zangpo, Rongzom (1042–1136) and continues into the work of Longchenpa (1308–1364) and Jamgön Ju Mipham Gyatso, Mipham (1846–1912). Mipham Rinpoche, the most authoritative figure in modern Nyingma, adopted a view of buddha-nature as the unity of appearance and emptiness, relating it to the descriptions of the Ground (Dzogchen), ground in Dzogchen as outlined by Longchenpa. This ground is said to be primordially pure (ka dag) and spontaneously present (Ihun grub). In Dzogchen, buddha nature, which is equated with the basis (gzhi) of all phenomena, is often explained as the unity of "primordial purity" (Wylie: ''ka dag'') and "natural perfection" or "spontaneous presence" (''lhun grub'').Takasaki (1966) The Nyingma commentary of Ju Mipham upon the ''Ratnagotravibhaga'' from a Dzogchen viewpoint has been rendered into English by Douglas Duckworth, Duckworth (2008). According to Mipham, buddha-nature was neither truly established, a mere emptiness, nor [3] an impermanent and conditioned entity. In this way, he distinguished his unique position on buddha-nature from those of the Jonang, Gelug, and Sakya; which correspond respectively to the first, second, and third positions. Moreover, as Mipham's commentator Bötrül points out, for Mipham, buddha-nature was neither established from the point of view of ultimate valid cognition, nor was it posited merely from the point of view of the mistaken perception of ordinary beings. Mipham instead held that buddha-nature was established by a conventional valid cognition of pure vision. The modern Nyingma scholars Palden Sherab, Khenchen Palden Sherab (1938–2010) and Khenpo Tsewang Dongyal (born 1950), emphasise that the essential nature of the mind (the buddha-nature) is not a blankness, but is characterized by wonderful qualities and a non-conceptual perfection that is already present and complete, it's just obscured and we fail to recognize it.


Sakya

Sakya Pandita (1182–1251), the central figure of the Sakya, Sakya school, sees the buddha-nature as the dharmadhatu free from all reference points, and states that the teaching that buddha-nature exists in all beings is of expedient meaning (not ultimate) and that its basis is emptiness, citing
Candrakirti Chandrakirti (; Sanskrit: चंद्रकीर्ति; ; , meaning "glory of the moon" in Sanskrit) or "Chandra" was a Buddhist scholar of the Madhyamaka school who was based out of the monastery of Nalanda. He was a noted commentator o ...
's ''Madhyamakāvatārabhāsya''. The Sakya scholar Rongtön (1367–1449) meanwhile, argued that buddha-nature is suchness, with stains, or
emptiness Emptiness as a human condition is a sense of generalized boredom, social alienation, nihilism, and apathy. Feelings of emptiness often accompany dysthymia, depression (mood), depression, loneliness, anhedonia, wiktionary:despair, despair, or o ...
of the mind with stains. Sakya scholar Buton Rinchen Drub (1290–1364) likewise held that the buddha-nature teachings were not an ultimate or final teaching (like emptiness), seeing them as teachings of expedient meaning that merely points to emptiness. His view was that the basis for these teachings is the alaya-vijñana and also that buddha-nature is the dharmakaya of a buddha but "never exists in the great mass of sentient beings". According to Brunnholzl, in the works of the influential Sakya scholar Gorampa, Gorampa Sonam Senge (1429–1489), buddha-nature is Sakya Chokden (1428–1507) meanwhile argues that the ultimate buddha-nature is an implicative negation, which means that its philosophical negation leaves something positive that is not negated by analysis. This is "mind's natural luminosity free from all extremes of reference points, which is the sphere of personally experienced wisdom."


Jonang

The Jonang school, whose foremost historical figure was the Tibetan scholar-monk Dolpopa Sherab Gyaltsen (1292–1361), sees the buddha-nature as the very ground of the Buddha himself, as the "permanent indwelling of the Buddha in the basal state". According to Brunnholzl, Dolpopa, basing himself on certain ''tathāgatagarbha'' sutras, argued that the buddha-nature is "ultimately really established, everlasting, eternal, permanent, immutable (therzug), and being beyond dependent origination." This is the foundation of what is called the Rangtong-Shentong, Shentong view. The Buddhist tantric scripture entitled ''Mañjuśrīnāmasamgīti, Chanting the Names of Mañjuśrī ()'', repeatedly exalts, as portrayed by Dolpopa, not the non-Self but the Self, and applies the following terms to this ultimate reality: "the Buddha-Self, the beginningless Self, the solid Self, the diamond Self." These terms are applied in a manner which reflects the cataphatic approach to Buddhism, typical of much of Dolpopa's writings. Cyrus Stearns writes that Dolpopa's attitude to the Three Turnings of the Wheel of Dharma, third turning of the wheel (i.e. the buddha-nature teachings) is that they "are the final definitive statements on the nature of ultimate reality, the primordial ground or substratum beyond the chain of dependent origination, and which is only empty of other, relative phenomena."


Kagyu

According to Brunnholzl, "virtually all Kagyu masters hold the teaching on buddha nature to be of definitive meaning and deny that the tathagata heart is just sheer emptiness or a nonimplicative negation." This means that most Kagyu scholars do not think that the strictly negative Madhyamaka explanation of buddha-nature is suffient on its own (without drawing on the buddha-nature sutras) to explain buddha-nature. Some Kagyu views can be similar to Jonang shentong and sometimes use shentong language, but they are generally less absolutist than Jonang views (the exception is Jamgon Kongtrul, Jamgon Kongtrul Lodro Taye, who largely follows Taranatha and Dolpopa but at times blends their positions with the Third Karmapa's view). In Kagyu, the view of the Rangjung Dorje, 3rd Karmapa Lama, Third Karmapa Rangjung Dorje is generally seen as the most authoritative. His is the view that buddha-nature is "mind's luminous ultimate nature or nondual wisdom, which is the basis of everything in samsara and nirvana." Thrangu Rinpoche sees the Buddha-nature as the indivisible oneness of wisdom and emptiness:


Gelug

Khedrup Gelek Pelzang, 1st Panchen Lama, Kedrub Jé Geleg Balsang (1385–1438), one of the main disciples of Je Tsongkhapa, Tsongkhapa, defined the tathāgatagarbha thus: Brunnholzl states that the view of Gyaltsab Je, Gyaltsab Darma Rinchen (1364–1432) is that buddha-nature (the tathagata heart) is "the state of a being in whom mind's emptiness is obscured, while buddhas by definition do not possess this tathagata heart." The 14th Dalai Lama sees the buddha-nature as the "original clear light of mind", but points out that it ultimately does not exist independently, because, like all other phenomena, it is of the nature of emptiness:


Rimé movement

The Rimé movement is an ecumenical movement in Tibet which started as an attempt to reconcile the various Tibetan schools in the 19th century. In contrast to the Gelugpa, which adheres to the ''rang stong'', "self-empty", or Prasaṅgika point of view, the Rimé movement supports ''shen tong'' (''gzhan tong''), "other-empty", an essential nature which is "pure radiant non-dual consciousness". According to Rime scholar Jamgon Kongtrul rangtong and shentong are not ultimately different as both can reach the ultimate state in practice. However, they do differ in how they describe ultimate reality (Tathātā, Dharmata), since shentong describes the buddha-mind as ultimately real, while rangtong rejects this (fearing it will be confused as an Ātman (Hinduism), atman). Kongtrul "finds the Rangtong way of presentation the best to dissolve concepts and the Shentong way the best to describe the experience."


Modern scholarship

Modern scholarship points to the various possible interpretations of buddha-nature as either an essential self, as Sunyata, or as the ''inherent possibility'' of awakening.


Essential self

Shenpen Hookham, Oxford Buddhist scholar and Tibetan lama of the Shentong tradition writes of the buddha-nature or "true self" as something real and permanent, and already present within the being as uncompounded enlightenment. She calls it "the Buddha within", and writes that the Buddha, Nirvana and Buddha-wisdom can be referred to as the "True Self" (as it is done in some buddha-nature sutras). According to Hookham, in the shentong interpretation, buddha-nature is what truly exists, while not-self is what it is not. Buddhist scholar and chronicler, Merv Fowler, writes that "the main message of the ''tathagatagarbha'' literature" is that buddha-nature really is present as "a hidden essence" within each being. According to Fowler, this view is "the idea that enlightenment, or nirvana, is not something which has to be achieved, it is something which is already there... In a way, it means that everyone is really a Buddha ''now''."


Emptiness

According to Heng-Ching Shih, buddha-nature does not represent a substantial self (''ātman''). Rather, it is a positive expression of emptiness (''śūnyatā''), which emphasizes the potentiality to realize Buddhahood through Buddhist practices. In this view, the intention of the teaching of buddha-nature is soteriological rather than theoretical. The influential 20th century Chinese scholar Yin Shun (印順, 1906 – 2005) drew on Chinese Madhyamaka to argue against any Yogacara influenced view that buddha-nature was an underlying permanent ground of reality and instead supported the view that buddha-nature teachings are just an expedient means. Yin Shun, drawing on his study of Indian Madhyamaka promoted the emptiness of all things as the ultimate Buddhist truth, and argued that the buddha-nature teaching was a provisional teaching taught in order to ease the fear of some Buddhists regarding emptiness as well as to attract those people who have an affinity to the idea of a Self or Brahman. Later after taking up the Buddhist path, they would be introduced to the truth of emptiness.


Critical Buddhist interpretation

Several contemporary Japanese Buddhist scholars, headed under the label Critical Buddhism (''hihan bukky''ō, 批判仏教), have been critical of buddha-nature thought. According to Matsumoto Shirõ and Hakamaya Noriaki of Komazawa University, essentialist conceptions of buddha-nature are at odds with the fundamental Buddhist doctrine of dependent origination and non-self (Anatta, ''anātman'''')''. The Buddha nature doctrines which they label as ''dhātuvāda'' ("substantialism", sometimes rendered "locus theory" or "topicalism" and "generative monism") is not Buddhist at all. As defined by Matsumoto, this "locus" theory or ''dhātuvāda'' which he rejects as un-buddhist is: "It is the theory that the single (''eka, sama'') existent "locus" (''dhatu'') or basis is the cause that produces the manifold phenomena or "super-loci" (''dharmah'')."Shiro Matsumoto, Critiques of Tathagatagarbha Thought and Critical Buddhism Matsumoto further argues that: "Tathagatagarbha thought was a Buddhist version of Advaita Vedanta, Hindu monism, formed by the influence of Hinduism gradually introduced into Buddhism, especially after the rise of Mahayana Buddhism." Other Japanese scholars responded to this view leading to a lively debate in Japan. Takasaki Jikido, a well known authority on ''tathagathagarbha'' thought, accepted that Buddha nature theories are similar to Upanishadic theories and that ''dhātuvāda'' is an accurate expression of the structure of these doctrines'','' but argues that the Buddha nature texts are aware of this and that Buddha nature is not necessarily un-Buddhist or anti-Buddhist. Likewise, Hirakawa Akira, sees buddha-nature as the potential to attain Buddhahood which is not static but ever changing and argues that "''dhātu''" does not necessarily mean substratum (he points to some Āgama (Buddhism), Agamas which identify ''dhatu'' with Pratītyasamutpāda, ''pratitya-samutpada''). Western scholars have reacted in different ways to this idea. Sallie B. King objects to their view, seeing the buddha-nature as a metaphor for the potential in all beings to attain Buddhahood, rather than as an ontological reality. Robert H. Sharf notes that the worries of the Critical Buddhists is nothing new, for "the early ''tathāgatagarbha'' scriptures betray a similar anxiety, as they tacitly acknowledge that the doctrine is close to, if not identical with, the heretical ātmavāda teachings of the non- Buddhists." He also notes how the Mahāyāna Mahāparinirvāṇa Sūtra, ''Nirvāṇa-sūtra'' "tacitly concedes the non-Buddhist roots of the ''tathāgatagarbha'' idea." Sharf also has pointed out how certain Southern Chan masters were concerned with other interpretations of Buddha nature, showing how the tendency to critique certain views of Buddha nature is not new in East Asian Buddhism. Peter N. Gregory has also argued that at least some East Asian interpretations of Buddha nature are equivalent to what Critical Buddhists call ''dhātuvāda,'' especially the work of Guifeng Zongmi, Tsung-mi, who "emphasizes the underlying ontological ground on which all phenomenal appearances (''hsiang'') are based, which he variously refers to as the nature (''hsing''), the one mind (''i-hsin'')...". According to Dan Lusthaus, certain Chinese Buddhism, Chinese Buddhist ideologies which became dominant in the 8th century promoted the idea of an "underlying metaphysical substratum" or "underlying, invariant, universal metaphysical 'source'" and thus do seem to be a kind of ''dhātuvāda.'' According to Lusthaus "in early T'ang China (7th–8th century) there was a deliberate attempt to divorce Chinese Buddhism from developments in India." Lusthaus notes that the Huayen thinker Fazang, Fa-tsang was influential in this theological trend who promoted the idea that true Buddhism was about comprehending the "One Mind that alone is the ground of reality" (''wei- hsin).'' Paul Williams too has criticised this view, saying that Critical Buddhism is too narrow in its definition of what constitutes Buddhism. According to Williams, "We should abandon any simplistic identification of Buddhism with a straightforward not-Self definition".


Multiple meanings

Sutton agrees with Williams' critique on the narrowness of any single interpretation. In discussing the inadequacy of modern scholarship on buddha-nature, Sutton states, "One is impressed by the fact that these authors, as a rule, tend to opt for a single meaning disregarding all other possible meanings which are embraced in turn by other texts". He goes on to point out that the term ''tathāgatagarbha'' has up to six possible connotations. Of these, he says the three most important are: #an underlying ontological reality or essential nature (''tathāgata-tathatā-'vyatireka'') which is functionally equivalent to a ''self'' (''ātman'') in an ''Upanishadic'' sense, #the ''dharmakāya'' which penetrates all beings (''sarva-sattveṣu dharma-kāya-parispharaṇa''), which is functionally equivalent to brahman in an ''Upanishadic'' sense #the womb or matrix of Buddhahood existing in all beings ''(tathāgata-gotra-saṃbhava''), which provides beings with the possibility of awakening. Of these three, Sutton claims that only the third connotation has any soteriological significance, while the other two posit buddha-nature as an ontological reality and essential nature behind all phenomena.Wayman, Alex (1981). The Title and Textual Affiliation of the Guhya-garbha Tantra. In: ''From Mahayana Buddhism to Tantra – Felicitation Volume for Dr Shunkyo Matsumata''. Tokyo: p. 4


See also

* Dhammakaya tradition * Hongaku * Immanence * Kulayarāja Tantra * Huangbo Xiyun#One_Mind, One Mind * Panentheism * Rigpa * Turiya * Won Buddhism


Notes


References


Sources

* * * * * * * * * * * * * * * * * * * * * * Powers, J. A. (2000). ''Concise Encyclopaedia of Buddhism''. * Rawson, Philip (1991). ''Sacred Tibet''. London, Thames and Hudson. . * * * * * * * Suzuki, D.T. (1978). ''The Lankavatara Sutra'', Prajna Press, Boulder. * * * * * * * * *


Further reading

;General * Kalupahana, David J. (1992), ''A history of Buddhist philosophy''. Delhi: Motilal Banarsidass Publishers * Sallie, B. King: Buddha Nature, State University of New York Press 1991, ;China * * * ;Tibet * Brunnholzl, Karl (2009), ''Luminous Heart: The Third Karmapa on Consciousness, Wisdom, and Buddha Nature''. Snow Lion Publications. * ;Japan * ;Critical Buddhism *


External links


Thich Hang Dat, ''The Interpretation of Buddha-nature in Chan Tradition''


Robert H. Sharf
"Nirvana Sutra": full text of "Nirvana Sutra", plus appreciation of its teachings.
an
Nirvana Sutra
(2,6 MB)

* Hodge, Stephen (2009 & 2012)
"The Textual Transmission of the Mahayana Mahaparinirvana-sutra"
{{DEFAULTSORT:Buddha-Nature Buddha-nature, Buddhist philosophical concepts Dzogchen Mahayana Nonduality Shentong