What is Buddhanature?

naturelover

I guess the idea of Buddhanature is pretty self-explanatory. So I suppose my question really is, how did this concept come about and where does it fit in traditional teaching. So far I haven't found that phrase in my reading.

Cloud

Wikipedia is awesome; so is Google.

It basically means that all sentient beings have the potential to become Buddhas (fully enlightened in the Mahayanist sense of Buddhahood). For this to make sense, Nirvana as the ultimate goal of dispassion and freedom from ignorance must be in place as well.

It is a Mahayanist teachings, so it may not be present in all Buddhist vocab.

exonesion

For some, Buddha Nature means the innate nature of all sentient beings. That nature is actually within the mind itself. The mind is originally pure and bright but it's clarity became muddled by the three poisons. The Buddha Nature also comprises of the innate wisdom which we will touch upon as we meditate, uncovering deeper depths about the reality of the mind.

RichardH

"Buddha Nature" is problematic IMO. It is a skillful means, but it is frequently siezed upon as referring to an Unchanging Mind Essence, or Self. (i.e. Eternalism). Too many Zen students, or at least people who talk online about Zen, hold that view. Such a view cannot stand up to practice.

TreeLuvr87

I've come to understand Buddha Nature as the nature that makes up all things as we experience them. As the energy that creates, maintains, and destroys everything. I believe it to be the nature of love, compassion, and acceptance. It's within us all, but more than noticing it in ourselves, it's skillful to recognize it in all that we encounter in each moment. It's helpful for me when trying to be compassionate towards someone or something when it would normally be very difficult. When I can see and touch the Buddha Nature in something, I can stop viewing it a separate Self and see that we're all of the same Nature. Then I find compassion. Most of the time.

Dazzle

Its well worth reading "Freedom from Buddha Nature" by Thanissaro Bhikkhu


here:

http://www.accesstoinsight.org/lib/authors/thanissaro/freedomfrombuddhanature.html

excerpt:

.."the Buddha never advocated attributing an innate nature of any kind to the mind — good, bad, or Buddha. The idea of innate natures slipped into the Buddhist tradition in later centuries, when the principle of freedom was forgotten.

Past bad kamma was seen as so totally deterministic that there seemed no way around it unless you assumed either an innate Buddha in the mind that could overpower it, or an external Buddha who would save you from it.

But when you understand the principle of freedom — that past kamma doesn't totally shape the present, and that present kamma can always be free to choose the skillful alternative — you realize that the idea of innate natures is unnecessary: excess baggage on the path"

More at the link above.
.

Jeffrey

clarity openness and sensitivity

Extract:

Confidence in the Nature of Mind
Buddhism is concerned with becoming aware of and realising with increasing depth the Nature of Mind, which is in all beings and which transcends anything that we could grasp and own. It is the very nature of experience itself and in the end, experience is all we have. Our particular personality and way of being is a rather confused expression of that basic Nature of Mind that is common to us all.

The Nature of Mind is experienced in terms of three inseparable qualities: openness (which could also be called spaciousness), clarity (which could also be called awareness) and sensitivity (which could also be called responsiveness or well-being).

We in the West seem to lack a genuine and fundamental confidence in ourselves. If we have confidence at all it tends to be somewhat crude and egocentric. We do not seem to have confidence in what we basically are as human beings. In other cultures, particularly in the East, this seems to be much less of a problem. It is very common for us to think of ourselves as hopeless bundles of complexes and bad habits, essentially worthless and just a problem to ourselves and others. Emotionally we feel empty and hollow, but not in the deep sense in which Buddhism talks about emptiness, which is a feeling of openness and spaciousness. Rather we feel closed and cut off, diminished and lonely.

Spaciousness is something in which we could feel complete confidence as the basis of our being, experience or awareness. It is the boundless quality of the Nature of Mind. It carries with it a positive sense of well-being and health which is the opposite of feeling claustrophobia and strain. For any sentient being, there is always some sense of space even if only in the sense that it seems blocked. Even a feeling of claustrophobia reflects an awareness of space.
Awareness itself is intimately connected to our idea of time. The whole notion of time implies the presence of awareness. Sometimes time seems to go faster or slower, but for all sentient creatures there is always some sense of time passing.

There is a quality to awareness which is very attractive in itself. It is not that we get anything out of it particularly. It just feels good and positive in itself. It conveys a sense of realness and aliveness that is enough somehow.

The sense of well-being that is always associated with awareness tells us that it is right to be more aware. Increased awareness brings an increased sense of openness and sensitivity and somehow we are attracted to these qualities for their own sake. They feel good. As we build up an awareness of spaciousness, we increasingly notice our clarity and awareness and this triggers our natural responsiveness.

Yet, strangely, we tend to shut off awareness very early. Why, if we value awareness so much, do we shut it off so firmly and so quickly? Is it that we are frightened that we are going to see something about ourselves, others and the world that is unpalatable in some way? It is as if we were afraid that if we looked too closely, everything would somehow fall apart or become unmanageable. Actually there is no need to feel that, since the nature of our being is fundamentally good and carries within itself a sense of well-being. It is not something shocking or terrible. We can afford to be open and we can develop confidence because this well-being is fundamental to our nature, transcending the usual idea we have of ourselves. We tend to think of ourselves as separate people with unique notions, feelings, perceptions and so on, but the Nature of Mind is exactly the same in all beings.

All sentient beings possess the sensitivity of being able to feel sense impressions and to respond, no matter what the impressions are or how they respond to them. So we all share in this fundamental nature.

This sensitivity is what communicates a sense of well-being. We need to connect to this in order to feel good in ourselves. Without this it is impossible to feel good towards others. That is why it is standard Buddhist practice to develop friendliness towards ourselves before even trying to develop it towards others.

Even if we feel that there is not much in our lives to feel good about, there is always our basic sensitivity. As long as we are experiencing or are aware of anything, sensitivity is always there and that is somehow good in itself. So we have to connect to the sense that it is good to be alive, to be sitting meditating, to be aware, to be experiencing anything at all. We have to become aware of that quality of goodness within ourselves in order to appreciate it in the world around us.

To be sensitive there has to be some degree of openness and awareness, so these three qualities are the basis of what it is to be a sentient being, whether animal or human or anything else. There is therefore a basic kinship between all beings that goes very deep: right to the very essence of what it is to be alive and sentient.

Yet we vary in the extent to which we experience the spaciousness, clarity and sensitivity of our nature. When fully experienced, without distortion, blockage or veil, it is the Buddha’s boundless enlightened awareness and responsiveness. In other words, it is boundless wisdom and compassion. So the very essence of what it is to be sentient and alive is also the very essence of the Buddha’s enlightenment, It is there in the heart of our being already and it never changes. It is our Indestructible Heart Essence.

http://www.wisdom-books.com/ProductDetail.asp?PID=5497

Jeffrey

Ratnagotravibhāga
http://en.wikipedia.org/wiki/Ratnagotravibh%C4%81ga_%28text%29

This talks about one of the sources. I haven't read the primary source I have just received teachings that are given on the basis. I couldn't find it on the web for you to read.

shenpennangwa

Richard H wrote: »

"Buddha Nature" is problematic IMO. It is a skillful means, but it is frequently siezed upon as referring to an Unchanging Mind Essence, or Self. (i.e. Eternalism). Too many Zen students, or at least people who talk online about Zen, hold that view. Such a view cannot stand up to practice.

I agree.
I see it as a provisional teaching.

shenpennangwa

Jeffrey wrote: »

Ratnagotravibhāga
http://en.wikipedia.org/wiki/Ratnagotravibh%C4%81ga_%28text%29

This talks about one of the sources. I haven't read the primary source I have just received teachings that are given on the basis. I couldn't find it on the web for you to read.

Its an interesting text and there is a very thorough analysis of it from many different viewpoints in Klaus Deiter Mathes's academic book A Direct Path to the Buddha Within.

TheJourney

The buddha nature is the true nature of all sentient beings. There is simply buddha, and buddha is simply a sentient being realizing his nature. There is no difference between buddhas, as they're all simply manifestations of the truth. The truth is all there is. All of the aggregates are empty, all there is is the truth, which can be manifested as a buddha in a sentient being, which is the nature of all sentient beings, as there is no true division between sentient beings and so it's impossible for us to have separate natures.

Jeffrey

While the Buddha Nature may not have been a concept Shakyamuni used to teach...

(and it may have if it were an oral tradition with one or more of his disciples)

Nonetheless if it has skill in bringing liberation from suffering then it is a valued teaching whoever the origin. At least in the Mahayana Shakyamuni is not the only being who may give a skillful teaching.

I can recall two advantages of the buddha nature teaching.

1. Overcome a lack of confidence that you don't have something needed to come to enlightenment.

2. Overcome arrogance relative to people of lesser understanding than yourself. Because you know that they too are of the nature that is needed to come to highest enlightenment.

Those are the two that I recall....

Mountains

Ever met a friendly dog?

Jeffrey

http://www.rinpoche.com/teachings/jkrnature.htm

I would like to extend my greetings and my appreciation to all of you for having taken the time to receive these instructions. I have been asked to present an introduction to Buddhism, the Buddhadharma, “the teachings of Lord Buddha.” What I wish to talk about is a very important topic from the final cycle of the teachings which Buddha Shakyamuni gave to us. The principal theme of this cycle of teachings is the Buddha nature. Before I begin discussing this subject, though, I wish to remind you that we need to be free of the three faults while listening to the holy Dharma. The three faults are compared with a vessel or cup. The first fault is being inattentive, compared with a cup turned upside down that cannot hold what is poured into it. The second fault is being inconsiderate of the contents, compared with a cup with holes in the bottom. The third fault is being distracted by disturbing emotions while receiving the teachings, compared with a cup filled with poison that contaminates anything poured into it. We need to be free of all three faults and generate the pure motivation to attain enlightenment for the welfare of all living beings without exception. We listen to the holy Dharma for this purpose and aspire to integrate the teachings in our lives accordingly.

Generally, the teachings that have come down to us from Buddha Shakyamuni are extremely vast and profound. The reason for this spread of both profundity and extent is basically the very different motivations, propensities, and capabilities of individual people. Some of the teachings that the Buddha presented were directed towards people who were very much in the midst of their daily obligations. Others were provisional teachings intended to lead a person into a deeper appreciation. And some of the teachings were about how things actually are, what we call “the definitive” or “certain section of teachings.” The vast body of instructions is generally known these days as “the three cycles” or “the three Dharmachakras.” The first cycle, which was the initial formulation of the Buddha’s experience, is concerned with the Four Noble Truths. The second cycle is known as “the teachings of no characteristics,” and the third cycle - which will be our principal theme here - is known alternatively as “complete differentiation,” “perfect delineation” or, probably more familiarly, “the teachings of the Buddha nature.”

The Third Dharmachakra



We find a very important and very wonderful teaching being presented in the Third Dharmachakra, namely that every sentient being is not fundamentally different from an awakened Buddha, that every living being has what we term “the Buddha nature.” This does not mean that there is some “thing” inside each of us that can be pointed to as “the Buddha nature,” that could grow into a Buddha. The idea that there might be something inside us of this kind is eliminative according to the teachings of the second cycle. However, the Buddha nature is nothing other than what we always and already are.

As it is, we live our lives in great confusion, and the teachings on the Buddha nature suggest this confusion. All disturbing emotions, the pain and distortions that we consider and define as “our experiences” are but incidental impurities and are not fundamentally what we in truth are. The Buddha nature is ever-present and manifests when all the confusion of ordinary experiences is cleared away; it is the empty, clear or radiant, and open mind. It is no “thing” in itself.And the empty, clear or radiant and open mind is never different from the mind of a Buddha, a Fully Awakened Being, i.e., we ourselves are not different from a Buddha, except for the presence of incidental impurities. According to these teachings, there is really no difference between the Buddha nature as taught in the third cycle and with awakening mind, which was mentioned in association with the second cycle of teachings. Awakening mind is “awakening to how the world is,” and Buddha nature is “the potential for awakening” - they are not two different things but are intricately entwined since one of the principles of awakening mind is a compassionate attitude towards ourselves and others.

You will notice that some people are naturally compassionate. It doesn’t matter who approaches them, everyone likes them, feels comfortable with and trusts them. That kind of spontaneous trust, inspiration, calm, and ease indicate the presence of the Buddha nature in that person. Some people seem to be naturally angry, aggressive, short-tempered, and so forth. The teachings say that anger isn’t the fundamental nature of an individual; the disturbing emotions are incidental impurities, adventitious stains that can be cleared away.

According to the third cycle of teachings, everybody has the Buddha nature - everybody has the potential to awaken. As individuals, there is no fundamental distinction, there is no difference between anyone, there is no basis for prejudice or discrimination present in any of us. There is also no justification to privilege one person against another, since we all fundamentally have the same nature. The only difference between us is the extent to which that nature is actually manifest or not. The more impurities or confusion we have, the less that nature manifests. The less impurities, the more that nature manifests. So, the task then becomes one of enabling the Buddha nature to manifest purely and fully in our lives. We do this by going back to the first cycle of teachings, which discusses karma, how we act, what we do on a day-to-day basis, the ethical actions of learning restraint, of learning how to perform virtue, and how to avoid non-virtue. These practices allow the Buddha nature to manifest. We can also look at the second cycle of teachings, which is principally concerned with the development of love, compassion, and the two aspects of awakening mind, awakening to our relationship to the world and awakening to how the world is. It is through the practice of these instructions that we can clear away our own confusion so that our true nature - the adamantine ground – manifests purely and fully.






Questions



Question: If Buddha nature is the fundamental reality, then why do impurities exist?
His Eminence: The point here is not an explanation of why there are the incidental impurities but on how we experience things now. In answer to your question, the incidental impurities we were discussing are an experience of ignorance, of not knowing. What does ignorance or not knowing refer to? The lack of experiential, direct understanding of how we are. That lack of understanding is present and overwhelms us, so we do not perceive ourselves or the world correctly. While our mind or essential nature is empty and clear – that is one way it is described – misunderstanding causes us to perceive emptiness as a “thing,” which we take to be a self. That assumption causes us to perceive and conceive the clarity that arises in the mind as “something else” or “other.” Both the notion of “self” and “other” are duality. It is ignorance or the misunderstanding and the propensity for duality that are the cause for incidental impurities.

Question: Rinpoche, you said that a religious life and a worldly life can be united. The teachings appear to be separate. It appears that if we learn to practice religion, we are encouraged to take vows and then have to return to worldly ways - then we’re on our own. I believe we could say we can put them together and here we are.
Rinpoche: We learn how to practice, and many practitioners spend considerable time in retreat. How do we join what we practice with how we actually are? Is that your question? Really, when we get down to it, our practice is best when it permeates every aspect of our lives and everything we do, whether we are walking, sleeping, sitting, or eating. Everything we experience becomes a reminder or an opportunity to practice mindfulness and awareness. Every interaction we have with another individual is an opportunity to practice not being self-centered or not regarding the world as originating with oneself. Being open and acknowledging the feelings and needs of another person is something we may find in the practice of taking and sending, for instance. This is what we learn to practice. It is intended to be used to completely permeate our lives so that everything we do is a response in that way.

Question: Rinpoche, would you tell us why the Four Noble Truths are called “noble.”
Rinpoche: They are called “noble truths” because they aren’t ordinary statements that are just true. They have a level of truth and profundity that makes them very special.

Question: How do we gain experience of emptiness or an understanding of what emptiness is?
Rinpoche: By studying and reflecting the teachings one will come to some understanding. A direct understanding arises when there is no longer an experience of something being understood - understanding is not separate from what is understood. That’s when the understanding of emptiness really arises.
The entire topic of emptiness needs to be approached with a great deal of caution, because there are so many misunderstandings here. People take emptiness and make it into a thing, which is one form of misunderstanding; they conceptualize it and try to load it on everything they encounter - a major deviation. So, the topic really requires heedful analysis and training. What is very important here is that you have access to and rely on instructions from an authentic teacher who can guide you in this area.

Question: How do we deal with clinging in our relationships, such as parent and child, child and parents, wife and husband, and so forth?
Rinpoche: This is a source of concern for many people, and I encourage you not to worry about this at all. Many people feel if one dispenses with clinging, one won’t have any relationships. This is not what happens. Basically, the clinging present in the relationship is the source for the problems that may arise in relationships. As one becomes clearer and more and more free of clinging, the relationship becomes deeper, closer, and less problematic.

Question: Would someone like myself, who has not gone through a period of purification practice, benefit from the Kalachakra initiation?
Rinpoche: It certainly wouldn’t be a sign of disrespect if you felt interested and wish to attend the empowerment. If you feel inspired and confident, the empowerment will likely benefit you. Nevertheless, it is best to approach it with some understanding and awareness of what it means and involves.

Question: What happens to the Buddha nature at the time of death?
Rinpoche: At the time of death, when the structures of consciousness disintegrate, we experience what we truly are, which is the Buddha nature; this occurs in the first intermediate state following the death process. If an individual has trained during life and has some experience, then at that time a practitioner becomes completely free by realizing his or her own nature.

Question: Experiencing what we are, what is that which experiences?
Rinpoche: To answer your question directly as it was posed, one would say the mind is what understands how we are. But, to be more precise, we would rather say at that point there is no differentiation between what is understood and the understanding.
Student: So, are we in a certain sense a center of awareness?
Rinpoche: In a sense.

Question: What is the most efficient method of clearing away obscurations?
Rinpoche: Generally speaking, to be present with mindfulness and awareness in every moment and every area of our lives. On the basis of that mindfulness and awareness, to do what is virtuous and to avoid what is non-virtuous. Put another way, with the basis of mindfulness and awareness, to always be motivated with the wish to be helpful to others. That will naturally lead us to engage in virtue and to avoid what is non-virtuous. More particularly, there are specific practices within the tradition, such as the preliminary practices that are very effective ways of clearing away obscurations.

Question: It seems that in order to realize the Buddha nature, it takes a great deal of practice, it is very difficult, and takes a great deal of commitment. Is the only way to do this to become a monk or nun?
Rinpoche: There isn’t a single path we could say is the path everybody should follow, because we are all very different. Some persons have greater obscurations than others, some have more abilities than others, so there isn’t a single course everyone should follow. It’s an individual matter, but it may be helpful for you to become a nun.

naturelover

Cloud wrote: »

It is a Mahayanist teachings, so it may not be present in all Buddhist vocab.

Thanks. That explains it.

naturelover

Richard H wrote: »

"Buddha Nature" is problematic IMO. It is a skillful means, but it is frequently siezed upon as referring to an Unchanging Mind Essence, or Self. (i.e. Eternalism). Too many Zen students, or at least people who talk online about Zen, hold that view. Such a view cannot stand up to practice.

Yes, I wondered about that. Since there is no self, where does the Buddha nature reside. Wondered how something unchanging could be posited, when nothing is unchanging.

seeker242

nature lover wrote: »

Yes, I wondered about that. Since there is no self, where does the Buddha nature reside. Wondered how something unchanging could be posited, when nothing is unchanging.

I think that is a function of the inadequacies of language itself to begin with. In order to talk about "the thing that is not a thing", it has to be made into a thing just so that one can talk about it. If it were not made into a thing, then there could be nothing to talk about to begin with.

naturelover

seeker242 wrote: »

I think that is a function of the inadequacies of language itself to begin with. In order to talk about "the thing that is not a thing", it has to be made into a thing just so that one can talk about it. If it were not made into a thing, then there could be nothing to talk about to begin with.

Doesn't seem to be a problem in discussions of the no-self teaching. In general, language seem to be adequate to discuss that which does not exist. Take some of the postulates of quantum physics, for example.

Sorry, I wasn't clear enough. Though I said I was questioning the ability to posit such an entity, what I really was questioning was how the positing of such an entity would not conflict with Buddhist teaching as my little knowledge gives me to understand it.

naturelover

Mountains wrote: »

Ever met a friendly dog?

Yes, and when I look into its eyes, I see more than what science tells me should be there. But everyone knows my opinion is not objective. Ever meet my dog, Matisse?

Alfonso

shenpen nangwa wrote: »

I agree.
I see it as a provisional teaching.

I see that you are a Nyingmapa, indeed. I also have some problems with the Buddha Nature thing, I tend to see it more as the provisional teaching and more the second turn of the wheel as the ultimate one.
But I think that speaking of Buddha-Nature is completely compatible with the second turning if one understands it as the permanent and substantial condition of all phenomena, not only mere emptiness, but also clarity. And not just any clarity... but Rigpa, which knows no distinction with any phenomena, including emptiness (not being considered as a phenomena per se, but as the condition)

seeker242

nature lover wrote: »

Doesn't seem to be a problem in discussions of the no-self teaching. In general, language seem to be adequate to discuss that which does not exist.

As I see it, it is much easier to talk about what is not, rather than what is. Buddha Nature tries to talk about what is, rather than what is not.

Though I said I was questioning the ability to posit such an entity, what I really was questioning was how the positing of such an entity would not conflict with Buddhist teaching as my little knowledge gives me to understand it.

I don't think is is correct to think of it in terms of an "entity" because it is not an entity, per say. I prefer this description myself:

The tathāgatagarbha/Buddha nature does not represent a substantial self (ātman); rather, it is a positive language expression of emptiness (śūnyatā) and is the potentiality to realize Buddhahood through Buddhist practices; the intention of the teaching of tathāgatagarbha/Buddha nature is soteriological rather than theoretical.

TheJourney

nature lover wrote: »

Doesn't seem to be a problem in discussions of the no-self teaching.

There is no no-self teaching. There is neither self nor no-self. As has been said, language can't describe what it is.

Alfonso

I want to do some Dharma trolling here hehehe:

Om svabhava shuddha sarva dharma svabhava shuddho ham
Translated something as: The real existence/being (svabhava) of phenomena is purity.
The absence of svabhava is the svabhava.

Also:

Om shunyata jana vajra svabhava atma koham
"Emptyness (...) wisdom/geshe , essential and indestructible as a diamond, this is my real Atman"

Atman? OMG :P

P.S.: I think it is totally out of discussion if there is some kind of atman in the sense of all hindu philosophies (even advaita vedanta), and also how it is denied clearly with the 3 marks of existence. But we could also say that: the condition of all phenomena is permanent. It never changes as being the condition of them. Also, if you try to search some kind of atman, the only thing you will find is wisdom not separable from emtpiness... thus we could say that is the atman. It is like saying: not having atman is atman.
(?)

hehehehe

Mountains

nature lover wrote: »

Yes, and when I look into its eyes, I see more than what science tells me should be there. But everyone knows my opinion is not objective. Ever meet my dog, Matisse?

I'll see your Matisse and raise you a Lulu

naturelover

Gorgeous eyes!
How so I import a photo so I don't get [IMG]file:///C:/Users/Angela/Documents/photos/08172010/92280001.JPG[/IMG]file:///C:/Users/Angela/Documents/photos/08172010/92280001%20-%20Shortcut.lnk?
[IMG]file:///C:/Users/Angela/Documents/photos/08172010/92280001.JPG[/IMG][IMG]file:///C:/Users/Angela/Documents/photos/08172010/92280001.JPG[/IMG][IMG]file:///C:/Users/Angela/Documents/photos/08172010/92280001.JPG[/IMG][IMG]file:///C:/Users/Angela/Documents/photos/08172010/92280001.JPG[/IMG]

Jeffrey

The buddha nature too is empty (space awake heart present). It is ungraspable. You can't pinpoint it. It is discovered rather than found.

It appears to pass in and out of existence like the sun appearing to appear and disapear with clouds.

But this is because we are attaching to an experience rather than the actual buddha nature which is ungraspable.

I think these things but I could be wrong. Bear with me!

Jeffrey

get a photobucket (or other site) account

upload your photo to photobucket (or other)

The reason for this is that NewBuddhist doesn't have the bandwidth (or whatever it is) to host all these photos.

On photobucket the next step is to go to 'share'. Then it will give different choices for how to put the pointer to the photo into the NewBuddhist website.

I always try one and if it doesn't work I keep trying different ones until the picture appears!

SeaOfTranquility

Self without a self. How would you put that into words?

I think that discovering this true nature is like an awakening.

Attachments to false identity-ego vanish along with it the associated pain, pride, and fear.

When our true nature is fully realized there is no longer any "I" searching for anything else. All reality is as it is.

It is our true essence and goes beyond birth and death, transcending all imperfections. When someone manifests their Buddha nature they live out of love, kindness, and joy.

Mountains

Thanks I use www.villagephotos.com - it's far superior to Photobucket (which always has bandwidth issues). For a very nominal fee per year you get unlimited photo uploads and unlimited bandwidth usage.

Most bulletin boards don't allow linking of images that start with "file://". It has to be a direct URL that you can paste into the address line of your browser to see the photo.

Mtns

Shutoku

Mu