Property:PosAllBuddhaMoreNotes
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This is a property of type Text.
A
"The term “innate śīla” means that all sentient beings have a single [or universal] spiritual disposition (gotra), Buddha-nature, or the spiritual disposition of the Mahāyāna." [[Kano, K.]], [[Buddha-Nature and Emptiness]], p. 100. +
B
"Rikrel, in contrast to Sapen and other scholars at Sakya monastery, argues that all sentient beings have an inherent buddha endowed with enlightened qualities within." [[Wangchuk, Tsering]]. ''[[The Uttaratantra in the Land of Snows]]'', p. 29. +
See [[Kano, K.]] [[Buddha-Nature and Emptiness]], p. 8. +
Karl Brunnhölzl cites ShAkya mchog ldan: "The sugata heart is the naturally pure wisdom, luminous by nature, that pervades everyone from buddhas to sentient beings." [[Brunnhölzl, K.]], ''[[When the Clouds Part]]'', p. 124. +
*"Taking the reverse position of the Gelugpas on this, both Butön and his student and commentator Dratsépa Rinchen Namgyal (1318–1388) identify the actual tathāgata heart as being solely the final fruition of buddhahood." [[Brunnhölzl, K.]], ''[[When the Clouds Part]]'', p. 67.
*"Bu-ston and his disciple sGra-tshad-pa assert that Buddha-nature should be understood only in its resultant aspect, namely as only the dharmakāya of a buddha." [[Kano, K.]], ''[[Buddha-Nature and Emptiness]]'', p. 343.
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D
"The crucial stanza [RGV] I.27, in which the three reasons for the presence of a buddha nature in sentient beings are presented, is thus explained in the following way:
Since the dharmakāya of the perfect buddha embraces and pervades all phenomena, since there is no differentiation [to be made] within the dharmatā concerning all samsāra and nirvāna, and since the potential of the tathāgata exists in all sentient beings as the natural purity of the dharmadhātu, which can be purified of hindrances, truly every being possesses, always, continuously, and throughout beginningless time, the ultimate essence of the Buddha." [[Mathes, K.]], ''[[A Direct Path to the Buddha Within]]'', p. 82. +
G
"Gro-lung-pa follows faithfully rNgog’s interpretation as found in the latter’s gloss on RGV 1.27-28—the two verses that teach the dharmakāya, tathatā and the gotra as being three reasons why all sentient beings possess Buddha-nature." [[Kano, K.]], [[Buddha-Nature and Emptiness]], p. 340. +
*"He claims that tathāgata-essence exists in all sentient beings in a fully enlightened form. He states that: the dharma-body is dharma-reality indivisible from [buddha] qualities. Since there is no objection to the fact that the dharma-body exists pervasively in all sentient beings, in the manner of one entity; it is unacceptable to present it, [i.e., the existence of the dharma-body in sentient beings] as [merely] imputed." [[Wangchuk, Tsering]]. ''[[The Uttaratantra in the Land of Snows]]'', p. 32.
*"Blo-gros mtshungs-med asserts that... sentient beings truly possess the dharmakāya, which is the dharmadhātu inseparable from the qualities." [[Kano, K.]], ''[[Buddha-Nature and Emptiness]]'', p. 329.
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J
K
"The teaching “all sentient beings have Buddha-nature” is
interpreted in the sense that all sentient beings are pervaded by the ''dharmadhātu'', which is characterized by selflessness. In other words, the ''tathāgatagarbha'' is taken to be the ''dharmadhātugarbha''. Though the term ''dharmadhātugarbha'' appears in the RGVV, Kamalaśīla's interpretation seems to have been derived from a phrase in the ''Laṅkāvatārasūtra'', “the embryo of the ''tathāgata'', which is selflessness” (''tathāgatanairātmyagarbha''), reinforcing the notion that Buddha-nature does not refer to ''ātman'' but rather to selflessness (''nairātmya'')." [[Kano, K.]], [[Buddha-Nature and Emptiness]], p. 10. +
[[Mathes, K.]], ''[[A Direct Path to the Buddha Within]]'', p. 72. +
"Longchenpa, thus, adduces the crucial stanza I.28 from the ''Ratnagotravibhāga'', which lists the three reasons for the presence of buddha nature in sentient beings. In his explanation of the third reason ("because of the potential"), Longchenpa equates potential with the dzogchen term awareness, adopting as he does the reading ''rig'' instead of ''rigs'' (potential), and glossing buddha nature as ''rigpa'' in the following paraphrase. In other words, all sentient beings possess buddha nature because of their intrinsic primordial awareness." [[Mathes, K.]], [[A Direct Path to the Buddha Within]], p. 100. +
M
"YDC clearly subscribes to the disclosure model of buddha nature, asserting that the stainless tathāgata heart adorned with all major and minor marks as well as awakening exists in all beings, refuting that the reality of cessation is a nonimplicative negation, and denying the position that the fully qualified sugata heart exists solely on the buddhabhūmi, while it is only nominal at the time of sentient beings." [[Brunnhölzl, K.]], ''[[When the Clouds Part]]'', p. 310. +
"The primordial endowment of the qualities of Buddha in sentient beings is a central part of Mipam’s presentation of Buddha-nature. This is an important aspect of his interpretation that he shares in common with the Jonang tradition." [[Duckworth, D.]], ''[[Mipam on Buddha-Nature]]'', p. 97.
*"In his ''Trilogy of Innate Mind'', Mipam also calls this suchness of mind “Buddhanature”: “Existing in the minds of all sentient beings in the manner of suchness on the occasion when obscurations dwell as suitable to be removed, it is called ‘Buddha-nature’ because when this suchness of mind is realized, one becomes a Buddha.”The suchness, or nature, of mind is Buddha-naure. Self-existing wisdom is simply made manifest; it is not produced by a cause." [[Duckworth, D.]], ''[[Mipam on Buddha-Nature]]'', p. 100. +
P
[[Wangchuk, Tsering]]. ''[[The Uttaratantra in the Land of Snows]]'', pp. 17-18. +
R
"...he suggests that only bodhisattvas have Buddha-nature, that is, the spiritual disposition to become a buddha, whereas others do not." [[Kano, K.]], ''[[Buddha-Nature and Emptiness]]'', p. 75. +
[[Mathes, K.]], [[A Direct Path to the Buddha Within]], pp. 116-117. +
[[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 99. +
[[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', pp. 17-18. +
[[Wangchuk, Tsering]]. ''[[The Uttaratantra in the Land of Snows]]'', pp. 35-36 +
S
*"In verses 59-63 of Sapen's ''Distinguishing the Three Vows'', he argues against the presentation of the existence of a tathāgata-essence or sugata-essence endowed with enlightened qualities in sentient beings. Sapen demonstrates that such a position would be tantamount to holding the view of the Sāṃkhya School, that the "result is present in its cause." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 27.
*"It is evident from ''[[Distinguishing the Three Vows]]'' that the tathāgata-essence endowed with enlightened qualities does not exist in sentient beings. But does that mean that Sapen completely rejects the existence of tathāgata-essence in sentient beings?" [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', pp. 27-28.
*"In ''Distinguishing the Three Vows'', Sapen argues that tathāgata-essence, sugata-essence, buddha-essence, and buddha-element are synonyms, but, interestingly, he never mentions the associated term "buddha-nature" in this context. However, in his ''Illuminating the Thoughts of the Buddha'' (''thub pa'i dgongs pa rab tu gsal ba''), Sapen explains buddha-nature in this way: "The inherent [buddha-]nature exists in all sentient beings. The developmental [buddha-]nature exists [from the time that] one has developed bodhicitta. [The latter] does not exist in those who have not developed [bodhicitta]....So Sapen obviously has a problem accepting tathāgata-essence teachings as definitive, whereas he has no issue asserting that buddha-nature exists in all beings." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 28.
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*"Taking the reverse position of the Gelugpas on this, both Butön and his student and commentator Dratsépa Rinchen Namgyal (1318–1388) identify the actual tathāgata heart as being solely the final fruition of buddhahood. As the latter says: The fully qualified sugata heart is the dharmakāya of a perfect buddha but never exists in the great mass of sentient beings." [[Brunnhölzl, K.]], [[When the Clouds Part]], pp. 67-68.
*Bu-ston and his disciple sGra-tshad-pa assert that Buddha-nature should be understood only in its resultant aspect, namely as only the dharmakäya of a buddha." [[Kano, K.]], [[Buddha-Nature and Emptiness]], p. 343.
*See also [[Wangchuk, Tsering]], [[The Uttaratantra in the Land of Snows]], p. 73.
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#"Though everyone including ordinary beings possesses wisdom in a nonmanifest manner, only bodhisattvas on the first bhūmi onward manifest this wisdom as the direct realization of ultimate reality. This means that only such bodhisattvas possess the actual tathāgata heart in that they see at least certain degrees of purification of the stains that cover the tathāgata heart as well as its inseparability from certain degrees of buddha qualities. Ordinary beings thus do not possess this actual tathāgata heart at all, while buddhas possess it in its completeness. In other words, the close connection between seeing the tathāgata heart free from adventitious stains and possessing it, as well as between becoming free from adventitious stains and “attaining” the qualities of a buddha, is a prominent feature of Śākya Chogden’s interpretation of tathāgatagarbha." [[Brunnhölzl, K.]], ''[[When the Clouds Part]]'', p. 78.
#See also [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 114.
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T
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"Gyelsé Tokmé equates the naturally purified dharma-body with the tathāgata-essence by arguing that it is precisely because the latter exists in all beings that one can claim that the former exists in all beings also. However, unlike Dölpopa, he never explicitly says in his commentary that sentient beings have a fully enlightened buddha within." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 62. +