Buddha Nature

Lord Buddha gave the sublime teaching on Buddha Swabhava –Buddha Nature in the Third Turning of the Wheel of Dharma.

Buddha Nature is the universal nature that is free from sense appeal and illusion, which transcends sensual thought and feeling. 

Buddha Nature is the purity of mind, the pure Self.  It is the source of aspirations which when realized we are liberated from suffering.

Buddha Nature is pure consciousness.  Perceiving life through and with pure consciousness unfolds pure awareness, and realising that pure awareness means living an enlightened life. 

Buddha Nature is Absolute.  It is not arisen from dependent co-arising and not subject to change.  Anything that has been caused by dependent co-arising and subject to change is not true self, not absolute, and therefore not Buddha Nature. 

Buddha Nature is intrinsic and inherently existing within but it is not recognized by the ordinary beings because the mind is constantly deluded by Ahangkar -Ego.  A deluded mind cannot recognise Buddha Nature. 

Buddha Nature is a divine state of non-discrimination, non-substantial and imageless.  In these contexts Buddha Nature is Sunyata.  But it is not correct to say Sunyata is Buddha Nature, because Sunyata encompass all other potentialities and natures.

Buddha Nature is qualified by positive thought, attitude and behaviour, in the form of loving kindness, compassion, and equanimity bringing about harmony and positive social change in the society. 

Buddha Nature is Nirvana itself.  It is where no false discrimination takes place, and no wrong perception takes place. 

Realizing Buddha Nature means realizing the Primordial Purity; the Bodhi Citta –the heart of enlightened mind.

The womb of Buddha Nature is Tathagata Garbha which is the enlightenment potential and the manifested aspect of that potential is Buddha Nature.

Tathagata Garbha is the potential for enlightenment and Vidhyadhara -the Buddhahood is the source of inspiration.  The word Garbha means womb which represents the potential from which Buddha Swabhava –the Buddha Nature is born. 

It is from Tathagata Garbha all the Buddhas are born.

The Tathagata Garbha is present in every being and it gives hope that there is a way out from Dukkha. 

The manifestation of Tathagata Garbha can be brought about by setting life objectives on positive attributes: Subha -the pure, Sukha -the happiness, and Nitya -the eternal. 

Tathagata Garbha is an aspiration for everyone.

Presence of Tathagata Garbha in every being is a fact of life.  It is deep seated in inherent defilements and non-discretely present.  But it is intrinsically pure and free from all the defilements. 

As a cause, Tathagata Garbha is soiled by defilements but as a result it is free from defilements. 

As a cause Tathagata Garbha is both subject and object but as a result Tathagata Garbha is just subject, without object.  It is simply pure, permanence and happiness. 

Buddha Nature is revulsion for suffering and a longing for peace, harmony and happiness.  It has the transcendental qualities of purity, permanence and happiness. 

Buddha Nature is self-born wisdom.  It is a manifestation of our mind and we have it when misconceptions are removed. 

Buddha Nature manifests when all our outward bound conceptual consciousness is reverted inward and the horizon of conceptual consciousness is transcended.

Buddha Nature is Thusness –the Tathata. 

Buddha Nature is the true nature of all phenomena.  Buddha Nature is the noumenon aspect of every phenomenon and it is all-pervading.  It is transcendent and eternal, omnipresent and immanent in every element of existence.

When Buddha Nature is manifested, the fear factor, the fear and worry of being in hopeless state disappears. 

The Ahangkar -Ego caused by Maya –ignorance, is destroyed.  When Maya is destroyed, enlightenment is attained. 

Buddha Nature has natural affinity for and constituted of: (1) Purity of mind, (2) Prajna –transcendental wisdom, (3) Jnana –spiritual knowledge, (4) Karuna –loving kindness and compassion, and (5) Reverence; and all other positive Karmic potentials. 

Buddha Nature transcends and transforms (1) ignorance (2) aversion, including arrogance, anger, hatred, pride, jealousy, and discrimination, (3) Ahangkar -the Ego that creates wrong perception and bounds us to live in delusion with worldly desire, distress, fear and worry, and (4) Atma individual self and God; into wisdom. 

Believing on Atma -individual self and Param Atma -the universal soul or God; and Atma as projection of Parma Atma is an error. 

Atma and Param Atma -the God do not substantially exists neither in the physical mass of our body nor in any of the fields of activities in the body.  They neither exists in five sense organs, the five sense objects, the five sense consciousness i.e. seeing, hearing, tasting, smelling and touching. 

Atma and Param Atma do not exist in mind which is constantly perceiving and having either right or wrong perception, nor in the six emotional feelings, the living symptoms including anger, aversion, desire, distress, fear and worry. 

Considering what is not true as true is a big mistake and that is the cause of suffering. 

Buddha Nature is the wisdom aspect, while Ego is the ignorance aspect of existence. 

Ego manifests and develops naturally, and dominates the life while Buddha Nature has to be discovered, and nurtured. 

Discovering Buddha Nature is wisdom, while living with Ego is ignorance. 

The Ego is the cause of suffering while Buddha Nature is the cause for harmony and happiness.

Lord Buddha has said; “Purity of mind is the manifestation of Buddha Nature" in Tathagata Garbha Sutra, Maha Parinirvana Sutra, Anuatyapurna Atvanirdesa Sutra, Srimala Devi Simhananda Sutra, Lankavatara Sutra, Ratna Gotra Vibhaga, Buddha Nature Treatise and others.”

In Anguttara Nikaya (1:5), Lord Buddha says: “O Bhikkus! The mind is pure.  It is defiled by adventitious defilements. 

O Bhikkus!  The mind is pure.  It obtains liberation from the adventitious defilements.

When mind is not pure, the wrong perception prevails.  Any perception that is perceived by an impure mind can only be an error. 

The Buddha Nature cannot be recognized with an impure mind.

The root of suffering is the impure mind that yields wrong perception. 

Searching happiness outwardly in sense pleasure is a mistake caused by wrong perception.  No one can correct that wrong perception but by oneself.  Do not think what is suffering is happiness.  That is a mistake."

We strive to change the external conditions -physical, social and political environments in various ways to realize happiness.  We believe that when these conditions are changed in just the right way, we will become happy and peaceful.  But we never pause to think that at no time will conditions ever stop changing.  

Things change and happiness fades away.  Even before the fulfilment of our dreams, things changes.  The promise of ultimate happiness fades away like the morning mist at daybreak.

Things change, wealth fades, renown and reputation wither.  We are confronted with aging, and different types of diseases.  We are incapacitated by stress and depression.  

Lord Buddha pointed to the source of our agitation and unease, and said: “Mind is the forerunner of all mental and physical actions.”  So, if we waste or divert mental energy in unproductive, unwholesome ways, suffering is inevitable.

In Pabhssara Sutra (Anguttara Nikaya 1.49-52), of Pali Tipitaka, Lord Buddha says; “O monks! Luminous is the mind.  But it is defiled by incoming defilements. 

The unstructured run-of-the-mill person doesn’t discern that as it actually is present, that is why I tell you that....for the unstructured run-of-the-mill person.....there is no development of mind.

O monks!  Luminous is the mind.  It is freed from incoming defilements. 

The well instructed disciple of the noble one discerns that as it actually is present, that is why I tell you that....for the well-instructed disciple of the noble one.....there is development of mind.”

This sublime view of Lord Buddha on luminous mind laid the foundation for magnanimous teaching on Buddha Nature. 

Buddha Nature is the essence aspect of the nature of mind.  It is the luminous expanse of selfless thought and perception. 

Buddha Nature is the transcendent purity aspect of mind.  It is bliss beyond sensual happiness and suffering.  It is one and the undivided truth. 

Buddha Nature alone brings about enlightenment that leads to Nirvana. 

Buddha Nature is non-substantial and eternally embedded in the Skandhas.

Buddha Nature is soiled with false perception and aspiration, delusion, attachment, and all other negativities contributing to ignorance.  When we destroy all the errors embedded in us, Buddha Nature shines with luminous awareness. 

Beyond all cognitive concepts and emotional perceptions of duality, the true nature of our mind is non-dual. 

The non-dual state of our mind embodies potential for all realities: good or bad, corrupt or honest integrity, stained or pure.  That non-dual state of our mind is the Tathagata Garbha, the Vidhyadhara, within which the Buddha Swabhava, the Buddha Nature, the potential to realise Buddhahood exists.

In Srimala Sutra, Lord Buddha says that the Buddha Swabhava –Buddha Nature, is eternal and unchanging.  It is independent of Karmic causes and conditions. 

Buddha Nature is the Dharma body.  It is transcendental and inherently pure.

The true nature of our mind is never lost when we are in delusion nor is it gained at the time of enlightenment. 

When the arising of conceptual thoughts of duality is ceased, which is the cognitive aspect of obscuration, and there is absence of attachment, aversion, anger and all other emotional aspects of obscuration, Buddha Nature shines forth. 

In simplest term, Buddha Nature exists in every being all the time without increase, decrease or change.  , nevertheless

Buddha Nature is primordially pure, but it is soiled and covered by defilements and we do not see it.

Buddha Nature has no intention. 

To actualise Buddha Nature, we have to be aware of defilements, and continuously and consistently eliminate them.

The minimum attributes necessary to understand Buddha Nature correctly are:

1...Buddha Nature provides hope and optimism.  It provides positive view of the Samsara –the phenomenal world. 

Buddha Nature is the positive nature of existence. 

2...Buddha Nature is the positive aspect of Sunyata. 

Buddha Nature is not Sunyata -the emptiness per se. 

Buddha Nature is the non-substantial and undifferentiated state of being and the unknowable quality of our existence. 

3...Buddha Nature is non-dual.  It is Tathata –Suchness. 

One who has attained Buddha Nature is beyond subject and object, and sees all things with just one positive view only. 

The Nirvana and Samsara co-arise simultaneously.  Both are mind born. 

Wanting to traverse from Samsara to Nirvana is the conventional truth. 

The oneness across all existence is Paramartha Satya –the ultimate truth.

4...Buddha Nature enables us to realise equanimity, the feeling of oneness among all beings, and harmony across individuals, societies and nature. 

5...There is continuity between ordinary human nature and Buddha Nature.  They are inseparable. 

The reality of worldly existence –Samsara, is not independent of the reality of Suchness. 

However, there is a definite dividing space, through which one passes into Suchness where one experience a conversion from delusion to enlightenment.

6...Buddha Nature is not a theory.  Buddha Nature is an omnipresent and omnipotent reality.  

Buddha Nature alone brings about enlightenment, peace, harmony and happiness. 

Lord Buddha, upon enlightened uttered the truth: “All compounded things are impermanent, all defilements are pain, all phenomena have no self, and enlightenment has no extremes.” 

The ordinary mind discerns but it requires reference to relate and logic to make decisions.  It decides within the framework of concept it builds.  When the mind transcends concept and relativity of phenomena, Buddha Nature arises. 

Buddha Nature is transcendental wisdom.  It is inherently possessed by all.  It simply needs to be recognised and realised. 

Defilements do not stain the mind -the source of wisdom, and heart -the source of compassion of those who has realised Buddha Nature. 

The Samsaric suffering does not bother enlightened persons as they are ceaselessly working to systematically annihilate suffering of all sentient beings. 

So long we live with conceptual mind and self cherishing emotions, suffering accompanies us. 

As we transcend the conceptual thinking and clinging to worldly phenomena, we realise Buddha Nature. 

When all emotions and defilements, and the Samsaric desires and attachments to Samsaric subjects and objects are destroyed, what remains is pure consciousness, and that pure consciousness is Buddha Nature. 

Everything arises from causes and conditions.  Delusion arises from attachment and aversion while enlightenment arises from positive mental state and awareness. 

Let go the negative conditions, enlightenment will arise. 

Delusion will arises when positive conditions are neglected. 

Lord Buddha sequentially taught Pratitya Samudpada, Sunyata and Buddha Swabhava. 

The understanding of Buddha Nature depends upon the depth of understanding of Pratitya Samutpada leading to the understanding of Sunyata. 

While teaching Buddha Nature, Lord Buddha asserted the positive aspects, the precious qualities of enlightenment. 

Lord Buddha spoke about Subha –purity, Nitya -permanence and Sukkha –happiness, instead of Anitya -impermanence, Sunyata –unknowable, and Dukkha -suffering. 

Buddha Swabhava –the Buddha Nature, which emanates from Tathagata Garbha, is goodness, pure and permanent, and free from limitations.

In overall sense, Tathagata Garbha is the Alaya Vijnana –the Alaya consciousness, the totality of consciousness. 

Alaya Vijnana holds within itself the cause for both good and evil, and by it all the forms of existence are produced.  But in the sense of germ that gives birth to Tathagata is pure, self-enlightened and permanent within Alaya Vijnana wherein Tathagata remains soiled by defilements.

Buddha Nature is neither born nor does it die or passes away to be reborn.  Buddha Nature eternally exists in all beings.  It is non-dissociable element of existence. 

In Lankavatara Sutra Lord Buddha says; “Tathagata’s intrinsically pure consciousness enables the mind to experience a turning-away, the revulsion from the pursuit of sense-objects and the Ego to the end result that reveals the positive truth –Tathata.”

In Tathagata Garbha Sutra, Lord Buddha says; “Luminous mind is covered by the layers of delusions.  This mind...is luminous, but it is defiled by taints that come from without.  That mind ....is luminous, but it is cleansed of taints that come from without.  It is through faith in Tathagata can one understand how the intrinsically pure potential for Buddhahood exists in a defiled condition.” 

The teaching on Buddha Nature is a teaching of faith and practice. 

The innate Buddha Nature is trapped in a cage of ignorance created by our own deluded mind.  When delusion is destroyed, the Buddha Nature is realised. 

Buddha Nature manifests with conviction and action, no matter what circumstances are. 

With conviction we realise Buddha Nature and with perseverance we experience it. 

Believing in Buddha Nature is the first step toward recognising it. 

In Nirvana Sutra, Lord Buddha says; “Each person has Buddha Nature.  But without cultivating and practicing it, the Buddha Nature seems not exist at all.  The unrealised potential is meaningless. 

Discovering Buddha Nature requires resolute courage.  But beforehand we have to have resolute conviction to believe in Buddha Nature inherently existing in dormancy beneath the layers of delusions.  Only by believing that it exists, we begin the wonderful journey of self-discovery.” 

In Tathagata Garbha Sutra, Lord Buddha proclaims; “When I regard all beings with my Buddha Eye, I see that hidden within the Klesas –delusions, there is seated augustly and un-movingly the Tathagata’s wisdom, the Tathagata’s vision, and the Tathagata’s body. 

All, though they find themselves with all kinds of Klesas, have Buddha Nature, that is eternally unsullied, and that is replete with virtues, no difference from my own.”

May you be Well.  May you be Happy..................