Buddhist view of human nature - not tell
In Buddhism, humans are just one type of sentient being , that is a being with a mindstream. In Sanskrit Manushya means an Animal with a mind. In Sanskrit the word Manusmriti associated with Manushya was used to describe knowledge through memory. The word Muun or Maan means mind. Mind is collection of past experience with an ability of memory or smriti. Mind is considered as an animal with a disease that departs a soul from its universal enlightened infinitesimal behavior to the finite miserable fearful behavior that fluctuates between the state of heaven and hell before it is extinguished back to its infinitesimal behavior. In Buddhism, humans have a very special status: only a human can attain enlightenment as a fully enlightened Buddha. A bodhisattva can appear in many different types of lives, for instance as an animal or as a deva. Buddhas, however, are always human. The status of life as a human, at first is seen as very important.Buddhist view of human nature Video
Steven Pinker on Human Nature - Big Think buddhist view of human nature
Debates on what the term means continues to be a major part of Mahayana Buddhist scholastics.
The term tathagatagarbha is translated and interpreted in source ways by western translators and scholars:. In the Vajrayanathe term for Buddha-nature is sugatagarbha. According to Wayman, the idea of the tathagatagarbha is grounded on sayings by the Buddha that there is something called the luminous mind [3] buddhost citta [6]"which is only adventitiously covered over by defilements agantukaklesa " [6] The luminous mind is mentioned in a passage from the Anguttara Nikaya : [22] "Luminous, monks, is the mind. And it is defiled by incoming defilements.
Navigation menu
From the idea of the luminous mind emerged the idea that the awakened mind is the pure visuddhiundefiled mind. In the tathagatagarbha-sutras it is this pure consciousness that is regarded to be the seed from which Buddhahood grows:. Karl Brunnholzl writes that the first probable mention of the term is in the Ekottarika Agama though here it is used in a different way then in later texts. The passage states:. If someone devotes himself to the Ekottarikagama, Then he has the tathagatagarbha.
Even if his body cannot exhaust defilements in this life, In his next life he will attain supreme wisdom. All in One, One in All. The All melts into a single whole. Buddhisf are no divisions in the totality of reality [ The universal Buddhahood of all reality is the religious message of the Avatamsaka-sutra. All levels of reality are related and interpenetrated. This is depicted in the image of Indra's net.
This "unity in totality allows every individual entity of the phenomenal world its uniqueness without attributing an inherent nature to anything". The tenth chapter emphasizes, in accordance with the Bodhisattva-ideal of the Mahayana teachings, that everyone can be liberated. The twelfth chapter of buddhisst Lotus Sutra details that the potential to become enlightened is universal among all people, even the historical Devadatta has the potential to become a buddha. According to Brunnholzl "the earliest mahayana sutras that are based on and discuss the buddhist view of human nature of tathagatagarbha as the buddha potential that is innate in all sentient beings began to appear in written form in the late second and early third century.
The fools who do not know it, because of their habits, see even the universal ground as having various happiness and suffering and actions and emotional defilements.]
I think, that you commit an error. I can prove it. Write to me in PM, we will communicate.
In my opinion you are mistaken. I suggest it to discuss. Write to me in PM, we will talk.