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Buddha-nature

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Buddha-nature (Classical Chinese: 佛性, modern pinyin fó xìng, literally corresponds to the Sanskrit, Buddha-dhatu - "Buddha Element", "Buddha-Principle", but seems to have been used most frequently to translate the Sanskrit Tathāgata-garbha, meaning "Buddha Matrix", which would be more directly translated into Chinese as 如来蔵) is a doctrine important for many schools of Mahayana Buddhism. The Buddha... Read enhanced Wikipedia article

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interest in :
constructions and schools.

buddha-nature interest in constructions

Mahayana “Philosophical” Mahayana tends to focus on the first three characteristics (universalism, enlightened wisdom, compassion) and, in some schools, the Buddha-nature, without showing much interest in supernatural constructions, while “devotional” Mahayana focuses mainly on salvation towards other-worldly realms (see, for example, the Sukhavati sutras).

buddha-nature interest in schools

Mahayana “Philosophical” Mahayana tends to focus on the first three characteristics (universalism, enlightened wisdom, compassion) and, in some schools, the Buddha-nature, without showing much interest in supernatural constructions, while “devotional” Mahayana focuses mainly on salvation towards other-worldly realms (see, for example, the Sukhavati sutras).

dealt  
presence.

buddha-nature dealt presence

Tathagatagarbha doctrine The concept of the Tathagatagarbha is closely related to that of the Buddha-nature; indeed, in the Angulimaliya Sutra and in the Mahayana Mahaparinirvana Sutra, which latter is the lengthiest sutra dealing with the immanent and transcendent presence of the Tathagatagarbha within all beings, the terms "Buddha-nature" ("Buddha-dhatu") and "Tathagatagarbha" are employed as synonymous concepts.

illuminated  
dimension.

buddha-nature illuminated dimension

Reality in Buddhism From a metaphysical standpoint, some subschools of the Mahayana school have posited the idea of this ultimate reality of inter-connectedness as a unity with all things, a buddha-nature which illuminates or personifies the 'ultimate dimension' of reality.

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    Buddha-nature

    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:
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    Tathagatagarbha doctrine

    Therefore, in modern-Western manifestations of the Zen Buddhist tradition, it is considered insufficient simply to understand Buddha-nature intellectually.
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    Mahayana

    Transcendental immanence, in that the immortal Buddha Principle (see, for example, Buddha-nature, Mahaparinirvana Sutra, Angulimaliya Sutra, Srimala Sutra, Tathagatagarbha Sutra) is present within all beings.
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    Nirvana Sutra

    The elimination of the mental afflictions [kleshas] without having seen the Buddha-dhatu [Buddha-principle, Buddha-nature] is called 'Nirvana' and not Maha-nirvana.
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    Ātman (Buddhism)

    Furthermore, the essence of that Buddha — the Buddha-dhatu ("Buddha-nature", "Buddha principle"), or Dharmakaya, as it is termed — is present in all sentient beings and is described as "radiantly luminous".
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    Vajrayana

    In the Vajrayana the 'path of the fruit' is taken whereby the practitioner takes their inherant Buddha-nature as the means of practice.
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    Buddhist philosophy

    Three Marks of Existence: (Impermanence, Suffering, Not-self) · Dependent Origination · Five Aggregates · Karma · Vipaka · Rebirth · Samsara · Defilements · Five Hindrances · Ten Fetters · Enlightenment Qualities · Perfections · Jhāna · Sense Bases · Four Great Elements · Renunciation · Bodhi · Parinirvana · Two truths doctrine · Emptiness · Bodhicitta · Bodhisattva · Buddha-nature · Bhumi · Trikaya
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    Anatta

    Some Mahayana scriptures declare the existence of "atman," which in these scriptures is equated with buddha-nature.
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    Śūnyatā

    According to others, the potential of salvation depends on the ontological reality of a salvific, abiding core reality (the Buddha-nature, empty of all mutability and error) fully present within all beings.
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    Kōan

    For example, evidence suggests that when a monk asked Zhaozhou "does a dog have Buddha-nature or not?", the monk was asking a question that students had asked teachers for generations.

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