Search by property

This page provides a simple browsing interface for finding entities described by a property and a named value. Other available search interfaces include the page property search, and the ask query builder.

List of results

• Mi nyag bla ma ye shes rdo rje  + ("YDC clearly subscribes to the disclosure … "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.hen the Clouds Part]]'', p. 310.)

• Mi nyag bla ma ye shes rdo rje  +
• ShAkya mchog ldan  + ( #"Though everyone including ordinary bein … </br>#"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.</br>#See also [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 114.</br>tra in the Land of Snows]]'', p. 114. )
• Bu ston rin chen grub  + ( *"Taking the reverse position of the Gelu … </br>*"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.</br>*"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.</br>a-Nature and Emptiness]]'', p. 343. )
• Sgra tshad pa rin chen rnam rgyal  + ( *"Taking the reverse position of the Gelu … </br>*"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.</br>*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.</br>*See also [[Wangchuk, Tsering]], [[The Uttaratantra in the Land of Snows]], p. 73.</br>taratantra in the Land of Snows]], p. 73. )
• Btsan kha bo che  + (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.)
• Mi pham rgya mtsho  + ("The primordial endowment of the qualities … "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.</br></br>*"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.dha-Nature]]'', p. 100.)