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The language used by this approach is primarily negative, and the Tathagatagarbha genre of sutras can be seen as an attempt to state orthodox Buddhist teachings of dependent origination using positive language instead, to prevent people from being turned away from Buddhism by a false impression of nihilism. In these sutras the perfection of the ...
While the language is not identical to what Buddha himself would have spoken, it belongs to the same broad language family as those he might have used and originates from the same conceptual matrix. This language thus reflects the thought-world that the Buddha inherited from the wider Indian culture into which he was born, so that its words ...
Much of Mahāyāna Buddhism (as in the Prajñāpāramitā Sūtra) denies outright that such a svabhāva exists within any being; however, while in the tathāgatagarbha sūtras, notably the Mahāyāna Mahāparinirvāṇa Sūtra, the Buddha states that the immortal and infinite Buddha-nature - or "true self" of the Buddha - is the indestructible ...
The Buddha was said to have adapted his message based on his audience, expounding different teachings to different people, all depending on how intelligent and spiritually advanced they were. The Mahayana schools' classification systems were meant to organize sutras based on this hierarchical typology of persons (Sravakas, Mahayanists, etc).
In the Pali Canon's Bhāvanānuyutta sutta ("Mental Development Discourse," [note 1] AN 7.67), the Buddha is recorded as saying: . Monks, although a monk who does not apply himself to the meditative development of his mind [bhavana [note 1]] may wish, "Oh, that my mind might be free from the taints by non-clinging!", yet his mind will not be freed.
The buddha-dhātu (buddha-nature, buddha-element) is presented as a timeless, eternal (nitya) and pure "Self" . [ 33 ] [ 5 ] This notion of a buddhist theory of a true self (i.e. a Buddhist ātma-vada ) is a radical one which caused much controversy and was interpreted in many different ways.
The Self 13 Loka-vaggo: The World 14 Buddha-vaggo: The Buddha 15 Sukha-vaggo: Happiness 16 Piya-vaggo: Love 17 Kodha-vaggo: Anger 18 Mala-vaggo: Stains 19 Dhamma ṭṭ ha-vaggo: One who stands by Dhamma 20 Magga-vaggo: The Path 21 Paki ṇṇ aka-vaggo: Miscellaneous 22 Niraya-vaggo: The Underworld 23 N ā ga-vaggo: The Elephant 24
[313] [280] Even mental processes such as consciousness and will are seen as being dependently originated and impermanent and thus do not qualify as a self (atman). [280] The Buddha saw the belief in a self as arising from our grasping at and identifying with the various changing phenomena, as well as from ignorance about how things really are ...