Buddha nature
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Buddha nature
After practicing Zen for a couple of years I have started the practice of Vipassana and Samadha, as I prefer these meditations. For the most part I like therevada Buddhism. However I'm still heavily influenced by the Mahayana and I believe in Buddha nature. I've been told more than once that Buddha nature is not a Therevadin concept. Does this mean that we don't have the seed of enlightenment within us. I see Buddha nature everywhere, within my family, friends, even my Cats, and just because I've turned to Therevada I wont change this belief.
"The original heart/mind shines like pure, clear water with the sweetest taste. But if the heart is pure, is our practice over? No, we must not cling even to this purity. We must go beyond all duality, all concepts, all bad, all good, all pure, all impure. We must go beyond self and nonself, beyond birth and death. When we see with the eye of wisdom, we know that the true Buddha is timeless, unborn, unrelated to any body, any history, any image. Buddha is the ground of all being, the realization of the truth of the unmoving mind.” Ajahn Chah
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Re: Buddha nature
seed? the Buddha in the early discourses of any school does not talk of a Buddha nature, everyone has the potential to walk the path, practice rightly, and reach enlightenment, but it does not imply that they are already enlightened, and delusion is just in the way, or any of the other things which is implied by Buddha Nature.greggorious wrote:After practicing Zen for a couple of years I have started the practice of Vipassana and Samadha, as I prefer these meditations. For the most part I like therevada Buddhism. However I'm still heavily influenced by the Mahayana and I believe in Buddha nature. I've been told more than once that Buddha nature is not a Therevadin concept. Does this mean that we don't have the seed of enlightenment within us. I see Buddha nature everywhere, within my family, friends, even my Cats, and just because I've turned to Therevada I wont change this belief.
Blog, Suttas, Aj Chah, Facebook.
He who knows only his own side of the case knows little of that. His reasons may be good, and no one may have been able to refute them.
But if he is equally unable to refute the reasons on the opposite side, if he does not so much as know what they are, he has no ground for preferring either opinion …
...
He must be able to hear them from persons who actually believe them … he must know them in their most plausible and persuasive form.
John Stuart Mill
He who knows only his own side of the case knows little of that. His reasons may be good, and no one may have been able to refute them.
But if he is equally unable to refute the reasons on the opposite side, if he does not so much as know what they are, he has no ground for preferring either opinion …
...
He must be able to hear them from persons who actually believe them … he must know them in their most plausible and persuasive form.
John Stuart Mill
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Re: Buddha nature
use the search engine for more results but
http://www.dhammawheel.com/viewtopic.ph ... ddhanature" onclick="window.open(this.href);return false;
http://www.dhammawheel.com/viewtopic.ph ... ddhanature" onclick="window.open(this.href);return false;
Blog, Suttas, Aj Chah, Facebook.
He who knows only his own side of the case knows little of that. His reasons may be good, and no one may have been able to refute them.
But if he is equally unable to refute the reasons on the opposite side, if he does not so much as know what they are, he has no ground for preferring either opinion …
...
He must be able to hear them from persons who actually believe them … he must know them in their most plausible and persuasive form.
John Stuart Mill
He who knows only his own side of the case knows little of that. His reasons may be good, and no one may have been able to refute them.
But if he is equally unable to refute the reasons on the opposite side, if he does not so much as know what they are, he has no ground for preferring either opinion …
...
He must be able to hear them from persons who actually believe them … he must know them in their most plausible and persuasive form.
John Stuart Mill
Re: Buddha nature
Theravada's Bhavanga concept?? maybe..
http://en.wikipedia.org/wiki/Bhavanga" onclick="window.open(this.href);return false;
http://en.wikipedia.org/wiki/Bhavanga" onclick="window.open(this.href);return false;
Re: Buddha nature
Here are Ajahn Thanissaro's thoughts on this:
http://www.accesstoinsight.org/lib/auth ... heart.html" onclick="window.open(this.href);return false;Some people say that unlimited goodwill comes naturally to us, that our Buddha- nature is intrinsically compassionate. But the Buddha never said anything about Buddha-nature. What he did say is that the mind is even more variegated than the animal world. We're capable of anything. So what are we going to do with this capability?
We could do — and have done — almost anything, but the one thing the Buddha does assume across the board is that deep down inside we want to take this capability and devote it to happiness. So the first lesson of karma is that if you really want to be happy, you can't trust that deep down you know the right thing to do, because that would simply foster complacency. Unskillful intentions would take over and you wouldn't even know it.
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Re: Buddha nature
You have a belief system, a fixed belief system...and from what you say you are quite happy about that.greggorious wrote:After practicing Zen for a couple of years I have started the practice of Vipassana and Samadha, as I prefer these meditations. For the most part I like therevada Buddhism. However I'm still heavily influenced by the Mahayana and I believe in Buddha nature. I've been told more than once that Buddha nature is not a Therevadin concept. Does this mean that we don't have the seed of enlightenment within us. I see Buddha nature everywhere, within my family, friends, even my Cats, and just because I've turned to Therevada I wont change this belief.
I am not sure what response you are looking for.
The going for refuge is the door of entrance to the teachings of the Buddha.
Bhikku Bodhi.
Bhikku Bodhi.
- Goofaholix
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Re: Buddha nature
Seed implies something physical, I have the seed of another huuman life within me, it is located in a particular part of my body, we won't go there. The implication is that this part of me is seed, the rest is not, and then it's not too much of a much of a leap to personify or reify it.greggorious wrote:Does this mean that we don't have the seed of enlightenment within us.
I think if you changed the statement to "We all have the potential of enlightenment within us" then isn't that more true to the meaning? I don't see Theravadins arguing with such a statetement, seems like a no brainer.
Pronouns (no self / not self)
“Peace is within oneself to be found in the same place as agitation and suffering. It is not found in a forest or on a hilltop, nor is it given by a teacher. Where you experience suffering, you can also find freedom from suffering. Trying to run away from suffering is actually to run toward it.”
― Ajahn Chah
“Peace is within oneself to be found in the same place as agitation and suffering. It is not found in a forest or on a hilltop, nor is it given by a teacher. Where you experience suffering, you can also find freedom from suffering. Trying to run away from suffering is actually to run toward it.”
― Ajahn Chah
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Re: Buddha nature
When did I say people are already enlightened? Having a seed of enlightenment doesn't mean you're enlightened, but have the potential to be.
[Metadiscussion removed. Mike]
[Metadiscussion removed. Mike]
"The original heart/mind shines like pure, clear water with the sweetest taste. But if the heart is pure, is our practice over? No, we must not cling even to this purity. We must go beyond all duality, all concepts, all bad, all good, all pure, all impure. We must go beyond self and nonself, beyond birth and death. When we see with the eye of wisdom, we know that the true Buddha is timeless, unborn, unrelated to any body, any history, any image. Buddha is the ground of all being, the realization of the truth of the unmoving mind.” Ajahn Chah
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Re: Buddha nature
You don't have to turn to any particular belief because it is taught this and that way. You turn to a belief because you can validate it with your own experience. If you see Buddha nature everywhere, than go with that. Don't let anybody tell you otherwise. As said by the Buddha in the Kalama sutta, don't go by anything because it is said, instead go with things that resonate and make you more peaceful, that relieve your greed/hate/delusion. And a belief in Buddha nature can certainly decrease hate, because you see the goodness in all people.
I also think Buddha nature -as in the ability in us all to awake- fits in perfectly with Therevada, and I think it is a wonderful teaching, but that is something personal. There may be others with whom it does not really resonate, but that's ok too.
I also think Buddha nature -as in the ability in us all to awake- fits in perfectly with Therevada, and I think it is a wonderful teaching, but that is something personal. There may be others with whom it does not really resonate, but that's ok too.
Re: Buddha nature
Moderator note: This thread has been moved to "Theravada for the modern world", since it seems to be an expression of opinion, and an invitation for discussion, not a simple request for information.greggorious wrote:After practicing Zen for a couple of years I have started the practice of Vipassana and Samadha, as I prefer these meditations. For the most part I like therevada Buddhism. However I'm still heavily influenced by the Mahayana and I believe in Buddha nature. I've been told more than once that Buddha nature is not a Therevadin concept. Does this mean that we don't have the seed of enlightenment within us. I see Buddha nature everywhere, within my family, friends, even my Cats, and just because I've turned to Therevada I wont change this belief.
Mike
Re: Buddha nature
Greggarious,
If you are coming from a Mahayana background you might find some useful connections by listening to some of Joseph Goldstein's talks, which give his perspective on compassion, bodhicitta, and so on.
For example:
http://dharmaseed.org/teacher/96/?searc ... ourney+own" onclick="window.open(this.href);return false;
http://dharmaseed.org/teacher/96/?search=bodhicitta" onclick="window.open(this.href);return false;
http://dharmaseed.org/teacher/96/?search=radiant" onclick="window.open(this.href);return false;
Mike
If you are coming from a Mahayana background you might find some useful connections by listening to some of Joseph Goldstein's talks, which give his perspective on compassion, bodhicitta, and so on.
For example:
http://dharmaseed.org/teacher/96/?searc ... ourney+own" onclick="window.open(this.href);return false;
http://dharmaseed.org/teacher/96/?search=bodhicitta" onclick="window.open(this.href);return false;
http://dharmaseed.org/teacher/96/?search=radiant" onclick="window.open(this.href);return false;
Mike
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Re: Buddha nature
Here is another more thorough talk dedicated to Buddha Nature By Ajahn ThanissaroSam Vega wrote:Here are Ajahn Thanissaro's thoughts on this:
http://www.accesstoinsight.org/lib/auth ... heart.html" onclick="window.open(this.href);return false;Some people say that unlimited goodwill comes naturally to us, that our Buddha- nature is intrinsically compassionate. But the Buddha never said anything about Buddha-nature. What he did say is that the mind is even more variegated than the animal world. We're capable of anything. So what are we going to do with this capability?
We could do — and have done — almost anything, but the one thing the Buddha does assume across the board is that deep down inside we want to take this capability and devote it to happiness. So the first lesson of karma is that if you really want to be happy, you can't trust that deep down you know the right thing to do, because that would simply foster complacency. Unskillful intentions would take over and you wouldn't even know it.
http://www.accesstoinsight.org/lib/auth ... ature.html" onclick="window.open(this.href);return false;
Blog, Suttas, Aj Chah, Facebook.
He who knows only his own side of the case knows little of that. His reasons may be good, and no one may have been able to refute them.
But if he is equally unable to refute the reasons on the opposite side, if he does not so much as know what they are, he has no ground for preferring either opinion …
...
He must be able to hear them from persons who actually believe them … he must know them in their most plausible and persuasive form.
John Stuart Mill
He who knows only his own side of the case knows little of that. His reasons may be good, and no one may have been able to refute them.
But if he is equally unable to refute the reasons on the opposite side, if he does not so much as know what they are, he has no ground for preferring either opinion …
...
He must be able to hear them from persons who actually believe them … he must know them in their most plausible and persuasive form.
John Stuart Mill
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Re: Buddha nature
I am assuming this is for me.greggorious wrote:When did I say people are already enlightened? Having a seed of enlightenment doesn't mean you're enlightened, but have the potential to be.
[Metadiscussion removed. Mike]
There are many concepts of Buddha Nature hence I also put "or any of the other things which is implied by Buddha Nature."
seed of enlightenment also carries that implication BTW
Blog, Suttas, Aj Chah, Facebook.
He who knows only his own side of the case knows little of that. His reasons may be good, and no one may have been able to refute them.
But if he is equally unable to refute the reasons on the opposite side, if he does not so much as know what they are, he has no ground for preferring either opinion …
...
He must be able to hear them from persons who actually believe them … he must know them in their most plausible and persuasive form.
John Stuart Mill
He who knows only his own side of the case knows little of that. His reasons may be good, and no one may have been able to refute them.
But if he is equally unable to refute the reasons on the opposite side, if he does not so much as know what they are, he has no ground for preferring either opinion …
...
He must be able to hear them from persons who actually believe them … he must know them in their most plausible and persuasive form.
John Stuart Mill
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Re: Buddha nature
I too subscribed to this notion, many moons ago... and felt it a salient and valid point.greggorious wrote:After practicing Zen for a couple of years I have started the practice of Vipassana and Samadha, as I prefer these meditations. For the most part I like therevada Buddhism. However I'm still heavily influenced by the Mahayana and I believe in Buddha nature. I've been told more than once that Buddha nature is not a Therevadin concept. Does this mean that we don't have the seed of enlightenment within us. I see Buddha nature everywhere, within my family, friends, even my Cats, and just because I've turned to Therevada I wont change this belief.
then a good friend of mine pointed out that it was all very well to consider this assertion, but then we would have to face the fact that we all have Mara Nature also.
so providing you consider both aspects to be equal and valid - I don't see the issue.....
"Samsara: The human condition's heartbreaking inability to sustain contentment." Elizabeth Gilbert, 'Eat, Pray, Love'.
Simplify: 17 into 1 WILL go: Mindfulness!
Quieta movere magna merces videbatur. (Sallust, c.86-c.35 BC)
Translation: Just to stir things up seemed a good reward in itself.
I am sooooo happy - How on earth could I be otherwise?!
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Simplify: 17 into 1 WILL go: Mindfulness!
Quieta movere magna merces videbatur. (Sallust, c.86-c.35 BC)
Translation: Just to stir things up seemed a good reward in itself.
I am sooooo happy - How on earth could I be otherwise?!
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Re: Buddha nature
Buddha-nature/tathagatagarbha is not a singular notion. It is something has varying explanations, depending upon when and where the doctrine is looked at. But, in its most basic form buddha-nature is expressing our potential to awakening because we are empty of any unchanging, self existence thingie-hood:
As a concept, the only problem I have with the idea of buddha-nute is that it tends, in common usage, to end up sounding like a self substitute: "I have buddha-nature."
And for your edification, a full throttle explanation from the Tibetan Gelugs:
- Samyutta Nikaya III 144: "Bhikkhus monks, the Buddha said, holding
a fleck of cowdung on his palm], if even if that much of permanent,
everlasting, eternal individual selfhood/metaphysical being [attabhava],
not inseparable from the idea of change, could be found, then this living
the holy life could not be taught by me."
As a concept, the only problem I have with the idea of buddha-nute is that it tends, in common usage, to end up sounding like a self substitute: "I have buddha-nature."
And for your edification, a full throttle explanation from the Tibetan Gelugs:
- -- The tathagatagarbha [buddha-nature] is not just any emptiness,
however. Rather it is specifically emptiness of inherent existence when
applied to a sentient being's mind, his (her) mental continuum. ... When
the mind is defiled in the unenlightened state this emptiness is called
tathagatagarbha. When the mind has become pure through following the
path and attaining Buddhahood so emptiness is referred to in the dGe
lugs tradition as the Buddha's Essence Body (_svabhavikakaya_). The
Buddha's pure mind in that state is his Gnosis or Wisdom Body
(_jnanakaya_), while the two taken together, the Buddha's mind as a
flow empty of inherent existence, is what the tradition calls the
_dharmakaya._ ... This also means that the tathagatagarbha itself is
strictly the fundamental cause of Buddhahood, and is no way identical
with the result, _dharmakaya_ or Essence Body as the case may be,
except in the sense that both defiled mind and Buddha's mind are empty
of inherent existence. ...which is to say that even the _dharmakaya_,
and, of course, emptiness itself, are all empty of inherent existence.
They are not 'truly established', there is no Absolute in the sense of an
ultimate really existing entity. --- Paul Williams MAHAYANA
BUDDHISM, pub by Routledge. Pg 106-7.
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723