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In the Eleventh Century, the great Tibetan scholar-practitioner Gampopa (1079–1153) began his composition known as The Jewel Ornament of Liberation with an exposition on the cause for awakening. What is the cause for awakening?
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In the Vajrayana and third turning traditions of Buddhism it is buddha nature. Buddha nature is our innate potential for awakening and the root of many Buddhist paths. Zen, Yogacara, and all Tibetan traditions of Buddhism teach that the goal of enlightenment is not some distant aspiration but is accessible in the immediate present.Historically, the source of the buddha nature teachings can be traced back to the third turning of the Buddha’s teachings, with textual sources dating back to the 3rd and 4th century C.E. And the Indian Yogācāra tradition. This tradition follows the tenet systems laid out by the Indian masters Vasubandhu (4 th–5 th century) and Asaṅga (fourth century).
Their writings that continue to inspire throughout the ages include the Thirty Verses, the Twenty Verses, the Treatise on the Three Natures, and the Demonstration of Action by Vasubandhu as well as other scriptures on the storehouse consciousness, buddha nature, and the perfect luminosity of the union of appearances and emptiness that were written by his contemporaries and commentators, Asaṅga, Dharmakīrti (seventh century), and Dignāga (480–540). These foundational individuals have inspired an astoundingly profound line of philosophers and commentators in the Tibetan Buddhist traditions, and their developments permeate most all other Mahāyāna centers of Buddhist practice and philosophy.There are now many literary works that explore the topic of buddha nature, provoking the realization of enlightenment and making that realization relatable to the very essence of our lives. In one’s relationship to the spiritual path, it is important to have a sense of our potential and our innate capability to grow and progress. It is this innate strength that is reflected in the Buddha and his commentators’ teachings on our perfect buddha nature. Enjoy this wonderful lion’s roar that echoes throughout the many publications featured below. Buddha Nature and ZenShakyamuni Buddha Said, “Living beings all are buddha nature.The Tathagata is continuously abiding and not subject to change.”- Mahāparinirvāṇa Sūtra -There is an impressive lineage of Zen writers that that have commented on the buddha nature teachings.
Dōgen (1200–1253), whose instructional lectures were collected in his Shōbōgenzo, is one such Japanese thinker and practitioner whose writings on buddha nature have been published in numerous volumes. For example, Dōgen made the controversial and insightful decision to translate the above passage from the Chinese edition of the Mahāparinirvāṇa Sūtra as, “Living beings all are buddha nature.” Many other translations simply state that all beings have Buddha nature. Take a peek at the unique perspective Dōgen provides on buddha nature in his commentary on the above passage from the Mahāparinirvāṇa Sūtra found in his Treasury of the True Dharma Eye,Know that the are of all are buddha nature is beyond are and are not. All are are the buddha words, the buddha tongue.
They are the eyeball of buddha ancestors and the nostrils of patched-robed monks. The words all are are not limited to embryonic beings, original beings, inconceivable beings, or any other kind of beings. Furthermore, they do not mean causal beings or imaginary beings. All are are free from mind, object, essence, or aspects. This being so, the body, mind, and environs of Living beings all are buddha nature are not limited to the increasing power of action, imaginary causation, things as they are, or the practice realization of miraculous powers.Such excerpts serve to guide readers toward a more complete understanding of the unique position Dōgen takes when addressing buddha nature. In the remainder of the chapter, difficult points are introduced in relation to this topic such as: the scope of buddha nature and its interconnectedness to living and inanimate beings, buddha nature and the importance of paradox and kōan practice, and narratives that colorfully illustrate Dōgen’s own journey of realization.
His commentaries are included in various titles by Shambhala Publications such as the Treasury of the True Dharma Eye, Zen Enlightenment, Rational Zen, and The Essential Dō gen.Looking for more titles that explore Buddha nature in the Zen traditions? Consider picking up the following titles by renowned Zen masters and writers:. A Buddha From Korea: The Zen Teachings of T'aego Translated by J. Cleary: A presentation of Zen Buddhism in old Korea, this book is a window to the teachings of the fourteenth-century Zen master known as T’aego.
The six paramitas, or transcendent perfections, are an essential concept in the practice of Mahayana Buddhism. They are so fundamental in fact that the “Vehicle of the Perfections” is a synonym for Mahayana itself. The Pali or Theravada tradition also includes perfections, referred to as paramis, but a discussion of these is out of the scope of this article.Traleg Rinpoche in his Essence of Buddhism, includes two chapters on the paramitas and introduces them: “If we want to obtain enlightenment by becoming a Bodhisattva, it is necessary to actualize wisdom and compassion. This is done by the practice of what are called the six paramitas, or 'transcendental actions.' Para in Sanskrit literally means the 'other shore.' Here it means going beyond our own notion of the self.
From the Buddhist point of view in general, and from the Mahayana point of view in particular, if we want to progress properly on the path, we need to go beyond our conventional understanding of the self. So when we say that paramita means 'transcendental action,' we mean it in the sense that actions or attitudes are performed in a non-egocentric manner. 'Transcendental' does not refer to some external reality, but rather to the way in which we conduct our lives and perceive the world—either in an egocentric or a non-egocentric way. The six paramitas are concerned with the effort to step out of the egocentric mentality.”The six are generally translated as generosity, discipline, patience, diligence, meditative concentration, and wisdom. Some lists enumerate ten paramitas, the last four of which are aspects of the wisdom paramita and are skillful means, strength, aspiration, and primordial wisdom.
These align with the ten stages of the bodhisattva path.But for this Reader’s Guide, we will be focusing on what we think are some of the outstanding presentations of the six.The earliest source texts for the paramitas come from the buddha himself in the form of the Prajnaparamita Sutras, such as the available from 84000. But they have resonated throughout Indian, East Asian, and Tibetan literature ever since where readers may find the presentations more clear and concise. Introductory Accessible PresentationsPerhaps the most concise work on the Six Perfections is Geshe Sonam Rinchen’s. This short work consists of six chapters explaining each paramita, weaving in stories from the time of the Buddha, Indian thinkers such as Nāgārjuna and Chandrakīrti, and Kadampa masters from Tibet.In this, the first book by His Holiness, there is a chapter called “Altruism and the Six Perfections”. Here he explains how altruism, characterized by the longing to help others, relates to the perfections when the “altruism is transformed into action, you engage in practicing the six perfections: giving, ethics, patience, effort, concentration, and wisdom. There are three types of giving—the giving of resources, of one’s own body, and of roots of virtue.
It is the most difficult to give away your own roots of virtue, and it is also the most important. When you have a strong sense of giving and dedicating to others your roots of virtue, you no longer seek for any reward for yourself.
Even though mere giving can be done by those seeking their own benefit, a Bodhisattva’s giving is not involved in selfishness at all.”As quoted above, Traleg Rinpoche has two chapters devoted to the paramitas. The first chapter covers the first four as they relate to physical actions and are in the domain of morality. The second chapter focuses on the paramitas most directly related with the mind, meditation, and wisdom. From the Compass of ZenWe have a host of books from the Chan/Zen/Soen traditions whose focus is the paramitas.includes his commentary on the Diamond Sutra which discusses the paramitas as a groupSome more contemporary examples include:by Korean Zen Master Seung Sahn includes a chapter on the paramitas which includes a wonderful story from the 16 th century of a Korean monk being harassed by invading soldiers that illustrates the fifth paramita, meditative concentration.Diane Rizzetto’s is a higly accessible study of the paramitas. She says:“A common metaphor is the crossing of a river, such that to practice the paramitas is to cross over from the shore of what my teacher called “the cocoon of self-absorption” to another shore, where we realize that our own well-being and the well-being of others, all beings, and even the planet are interconnected in a vast web of love, joy, pain, and sorrow.
I think of the paramitas as fundamental functions of human life that enable us to make wise and compassionate responses in a world filled with suffering.”In, Zen teacher Norman Fischer writes that the paramitas can help us reconfigure the world we live in. Ranging from our everyday concerns about relationships, ethics, and consumption to our artistic inspirations and broadest human yearnings, Fischer depicts imaginative spiritual practice as a necessary resource for our troubled times.Reb Anderson’s late 2019 release, is a wonderful and extremely clear presentation of the paramitas. The following talk is from Anyen Rinpoche and Allison Choying Zangmo’s Course:. We have made this final talk available here as a podcast as we think this is one of the most important, powerful, and clear presentations on the importance of Sangha, or spiritual community, we have ever heard.For many in the West, taking refuge in the Buddha and the Dharma is really easy, but the third jewel, the Sangha, can feel more challenging and perhaps less necessary. This talk will almost certainly shift this perception.Here you will listen to Rinpoche explain how essential sangha is, the reason so many communities face hardship after a lama passes away, and how each of us can be a part of creating communities even stronger than before by employing the methods taught in The Way of the Bodhisattva, the 37 Practices of the Bodhisattva and Lojong, or Mind-Training practices.Many of us here at Shambhala Publications have found this to be eye-opening, a cause of self-reflection, and a call to action.
We hope you enjoy it. A full chapter is dedicated to her in Dakini Power: Twelve Extraordinary Women Shaping the Transmission of Tibetan Buddhism in the West. The author, Michaela Haas recounts:I watched renowned masters hastily jump off their high thrones when they realized that Khandro was about to walk in. It is Asian custom to denote one’s rank by the seating order and the height of the throne.
None of the teachers, no matter how big their title and how elevated their rank, would want to be seated higher than Khandro. Yet Khandro never spoke about her realization. Regardless of how fervently students and other teachers requested her to teach, nobody ever heard her boast of her wisdom.