Property:BuNayRelevance
From Buddha-Nature
This is a property of type Text.
Though the text is a brief overview of issues discussed in the ''Uttaratantra'', the Third Karmapa clearly views the treatise as not merely a sūtra work. As he states in the closing of the text, "This completes the determination of the buddha heart, the essence of the vajrayāna." (''sangs rgyas kyi snying po gtan la dbab pa rdo rje theg pa'i snying po rdzogs so''). The authors presents a theory of buddha-nature which is the base of all existence and endowed with the qualities of the Buddha and not empty of these transcendent qualities. He integrates many well known verses from the sūtras and tantras in his text. +
An important sūtra source for the ''Ratnagotravibhāga'', particularly for its discussion of the nine examples that illustrate how all sentient beings possess buddha-nature. +
Almost one third of this short sūtra is quoted in Asaṅga's commentary to the ''Ratnagotravibhāga'', where it is used as a source for the exposition of the fourth ''vajrapada'', the element (''dhātu'' or ''khams''), as well as the sixth ''vajrapada'', the qualities (''guṇa'' or ''yon tan''), which are crucial aspects of the treatise's presentation of buddha-nature. +
One of the sūtra sources referenced several times in the ''Uttaratantra''. +
Dolpopa's commentary on the ''Uttaratantra'', which is one of the major sources for the presentation of his unique Zhentong view. +
According to the colophon this work was written to fulfill a request for explanation of verse I.28 in the ''Uttaratantra''. +
This work contains pith instructions on the ''Uttaratantra'' that synthesize the terminology and approaches of the Yogācāra and Mahāmudra traditions. +
Based on the Third Karmapa’s topical outline (''bsdus don'') of the ''Uttaratantra''. +
This work presents a late (14th century) Kadampa view on the ''Ratnagotravibhāga'' and the associated buddha-nature teachings by an influential representative of this tradition, often referred to as the second Asaṅga (''thogs med gnyis pa''). +
The ''Uttaratantra'' cites a verse from the ''Buddhāvataṃsakasūtra'' that appears in the section titled the ''Daśabhūmikasūtra''. +
The third book of the ''Shōbōgenzō'' presents Dōgen's views on ''busshō'' (buddha-nature). +
A praise of Buddha-Nature by Dolpopa underscoring how Buddha-Nature is the essence of all sūtra and tantra teachings. +
Benedictory prayers using the theme of Buddha-Nature +
According to Karl Brunnhölzl, "This sūtra’s presentation of buddha nature became the main scriptural basis for the discussion of tathāgatagarbha in China." Furthermore, he states, "In sum, the ''Mahāparinirvāṇasūtra'' discusses three very different meanings of all sentient beings’ possessing buddha nature—(1) all are endowed with an intrinsic pure nature of which they will become fully aware once what obscures it has been removed, (2) all possess a seed or potential for buddhahood, which will grow into its full fruition in the future once all necessary conditions are present, and (3) the mahāyāna path to buddhahood is open for all, and its result is definite if one follows this path." +
This text is included among the class of tathāgatagarbha sūtras and features several important concepts related to buddha-nature, such as the singe vehicle and a universal element possessed by sentient beings that is equated with the ultimately pure nature of the mind. It also includes some proto-Zhentong explanations of emptiness as an absence of the extraneous, rather than an inherent quality of nothing-ness. +
Stated to be the primary sutra source for the ''Ratnagotravibhāga'' in that it contains teachings on all seven of the ''vajrapadas''. +
This sūtra is considered a source for the exposition of the first three ''vajrapadas'' in the ''Ratnagotravibhāga''. +
A sūtra source for the seventh ''vajrapada'' discussed in the ''Ratnagotravibhāga'', the activities (''karman'' or ''phrin las''). This sūtra mainly underscores the point that the Buddha has no conceptual thoughts and the nature of the Buddha is eternal, permanent and immutable. Yet, the activities of the Buddha are said to appear spontaneously without any contrived thought in accordance with the needs of the sentient beings. Thus, sentient beings see the Buddha in different forms, colors and stages of life. Analogies such as a clear vaidurya stone taking the colors of the cloth on which it is placed, the sun, the moon, the earth, space, etc. are used to illustrate how different appearances and manifestations can take place without foregoing conceptual thought. The sūtra also lists the many achievements and merits such as ten powers, ten strengths, ten treasures and samādhis of the bodhisattva who follow a virtuous teacher. +
This treatise on Middle Way by [[People/Candrakīrti | Candrakīrti]] discusses the ten stages of Boddhisattvas, ten perfections and the nature and qualities of a buddha. A major bulk of the book dwells on the Perfection of Wisdom with focus on the explicit message of emptiness (དངོས་བསྟན་སྟོང་ཉིད་). It uses logical arguments such as the analysis of cause that is identical, different, both or neither, the analysis if result which existent, non-existent, both or neither, and the seven-fold reasoning of the chariot to establish all phenomena to be empty of self-existence or intrinsic nature.
With such emphasis on emptiness, [[People/Candrakīrti | Candrakīrti]], in this treatise, considers the sūtras teaching buddha-nature to be provisional. Buddha-nature is interpreted as another designation for emptiness and taught by the Buddha merely to help lead beings, who are scared of non-self, on the path to enlightenment. As a result, most followers of and commentators on [[People/Candrakīrti | Candrakīrti]] consider him to have rejected buddha-nature. However, [[People/Candrakīrti | Candrakīrti]]'s philosophical position regarding buddha-nature is not as straightforward as it seems, if we are accept him to be the author of the [[Texts/Pradīpoddyotana-nāma-ṭīkā | Pradīpoddyotana-nāma-ṭīkā]]. In this commentary on Guhyasamāja Tantra, which is said to have been written with instructions passed down from [[People/Nāgārjuna | Nāgārjuna]], the author accepts the innate nature of mind to be luminous and endowed with the qualities of the Buddha, argues five aggregates and elements to be buddhas in nature, and all sentient beings to possess buddha-nature. +
This sūtra is quoted in relation to the third ''vajrapada'' in the ''Uttaratantra'' and the presentation of the sixty-four qualities of awakening. +
