![]() ![]() The primordial or undefiled mind, the tathagatagarbha, is also equated with sunyata with the alaya-vijñana ("store-consciousness", a yogacara concept) and with the interpenetration of all dharmas. In the Mahāparinirvāṇa Sūtra, it came to be used in place of the concept of tathāgatagārbha, reshaping the worship of the physical relics of the Buddha into worship of the inner Buddha as a principle of salvation. ![]() The term buddhadhātu originally referred to relics. The Mahāyāna Mahāparinirvāṇa Sūtra (written 2nd century CE), which was very influential in the Chinese reception of the Buddhist teachings, linked the concept of tathāgatagarbha with the buddhadhātu. when the nature of mind is recognised for what it is. It will shine forth when it is cleansed of the defilements, c.q. Broadly speaking, it refers to the belief that the luminous mind, "the natural and true state of the mind," the pure ( visuddhi) mind undefiled by kleshas, is inherently present in every sentient being, and is eternal and unchanging. īuddha-nature has a wide range of (sometimes conflicting) meanings in Indian and later East Asian and Tibetan Buddhist literature. Tathāgatagarbha means "the womb" or "embryo" ( garbha) of the "thus-gone" ( tathāgata), or "containing a tathāgata", while buddhadhātu literally means "Buddha-realm" or "Buddha-substrate". It is a common English translation for several related Mahayana Buddhist terms, including tathata ("suchness") but most notably tathāgatagarbha and buddhadhātu. In Buddhist philosophy, Buddha-nature is the potential for any sentient beings to become a Buddha. ![]()
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