Tenets of Buddha-nature Doctrine

The Buddha-nature doctrine relates to the possession by sentient beings of the innate, immaculate buddha-mind or buddha-element (Buddha-dhatu), which is, prior to the attainment of complete buddhahood, not clearly seen and known in its full radiance. The Buddha-nature is taught by the Buddha to be incorruptible, uncreated, and indestructible. It is eternal bodhi ("Awake-ness") indwelling Samsara, and thus opens up the immanent possibility of Liberation from all suffering and impermanence.

No being of any kind is without the Buddha-dhatu. It is indicated in the Angulimaliya Sutra that if the Buddhas themselves were to try to seek for any sentient being who lacked the Buddha-nature, not one such person would be found. In fact, it is stated in that sutra that it is impossible for Buddhas NOT to discern the presence of the everlasting Buddha-nature in each and every being: "Even though all Buddhas themselves were to search assiduously, they would not find a tathāgata-garbha(Buddha-nature) that is not eternal, for the eternal dhātu, the buddha-dhātu (Buddha Principle, Buddha Nature), the dhātu adorned with infinite major and minor attributes, is present in all beings."

The eternality, stability and changelessness of the Buddha-nature (often referred to as "Tathagatagarbha") is also frequently stressed in the sutras which expound this Buddha Element. The Srimala Sutra, for example, says:

"The Tathagatagarbha is not born, does not die, does not transfer [Tib: ’pho ba], does not arise. It is beyond the sphere of the characteristics of the compounded; it is permanent, stable and changeless."

The development of the Buddha-nature doctrine is closely related to that of tathagatagarbha (Sanskrit: "Buddha-matrix"). In the "Anunatva-Apurnatva-Nirdesa" sutra the Buddha links the tathagatagarbha to the Dharmadhatu (ultimate, all-equal, uncreated essence of all phenomena) and to essential being, stating: "What I call 'be-ing' [sattva] is just a different name for this permanent, stable, pure and unchanging refuge that is free from arising and cessation, the inconceivable pure Dharmadhatu."

This eternal refuge of the Dharmadhatu / Buddha-dhatu (transcendentally empty of all that is conditioned, afflicted, defective, and productive of suffering) is equated in the "Mahayana Mahaparinirvana Sutra" with Buddhic Knowledge (jnana). Such Knowledge perceives both non-Self and the Self, Emptiness (sunyata) and non-Emptiness, wherein (according to the Buddha of the "Mahayana Mahaparinirvana Sutra") "the Empty is the totality of samsara [birth-and-death] and the non-Empty is Great Nirvana".

A central aspect of the Buddha-dhatu (sometimes called the Tathagata-dhatu) is that it is utterly indestructible, invulnerable, and truly everlasting. It is the innermost, irreducible core within the being that cannot be eradicated or killed. The Buddha says so in terms in the Mahaparinirvana Sutra (Tibetan version):

"The Tathagata-dhatu is the intrinsic nature of beings. Therefore, it cannot be killed by having its life severed. If it could be killed, then the life-force (jivaka) could be annihilated; but it is not possible for the life-force to be annihilated. In this instance, the life-force refers to the Tathagatagarbha. That Dhatu [immanent Buddha Element, Buddha Principle] cannot be destroyed, killed or annihilated."

Buddha-nature is not at all accepted by Theravada Buddhism and was not universally accepted in Indian Mahayana, but did become a cornerstone of East Asian Buddhist soteriological thought and practice. The "Buddha Nature" remains a widespread and significant doctrine in much of Mahayana Buddhism today.

 

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Dalai Lama

Characteristics of a Buddha