Different Names For Buddha Nature

In the Buddhist sutras, many different words are used to denote Buddha nature. Master Jizang (549-623), in his Commentary on the Mysteries of the Mahayana, said, "The sutras speak of 'bright nature,' 'Dharma nature,' 'suchness (tathata),' and so on. All of these are different terms for Buddha nature." He also said, "Buddha nature has many names including 'Dharma nature,' 'nirvana,' 'prajna,' 'one vehicle,' 'surangama samadhi,' and 'lion's roar samadhi.' It is said that the great sage follows conditions and applies skillful means. That is why there are so many names throughout the various sutras."

The following is a short list of names for Buddha nature in the sutras:

• The Sutra of Bodhisattva Precepts calls Buddha nature the "mind ground" or the "ground of the mind." This "ground" can rise to infinite goodness.

• The Sutra on the Perfection of Great Wisdom calls Buddha nature "bodhi," which means "awakened" or "enlightened." It is because the essence of Buddha nature is awakening.

• The Flower Ornament Sutra calls Buddha nature "Dharmadhatu," which means "Dharma realm." It is because Buddha nature unifies and embraces everything in the universe.

• The Diamond Sutra calls Buddha nature "Tathagata," which is usually translated as "Thus-Come." It is because Buddha nature comes from nowhere.

• The Sutra on the Perfection of Great Wisdom calls Buddha nature "nirvana." It is because nirvana is where all sages will return.

• The Sutra of Golden Light calls Buddha nature "Tathagata" because Buddha nature is truly eternal and unchanging.

• The Vimalakirti Sutra calls Buddha nature "Dharmakaya," which means "Dharma-body." It is because Buddha nature is what the other manifestations of the body of the buddha rely on.

• The Awakening of Faith in the Mahayana calls Buddha nature "Bhuta tathata," which means "true essence." This is because Buddha nature does not arise and is not extinguished.

• The Great Nirvana Sutra calls Buddha nature "the Buddha essence." Because Buddha nature is the essence of the three bodies of the Buddha.

• The Sutra of Complete Enlightenment calls Buddha nature the "universal embracing and upholding." It is because all merits and virtues flow from Buddha nature.

• The Lion's Roar of Queen Shrimala Sutra calls Buddha nature the "storehouse of the Tathagata." This is because Buddha nature conceals, covers, and embraces all things.

• The Sutra of Supreme Meaning calls Buddha nature "complete enlightenment." It is because Buddha nature can break through the darkness and illuminate all things.

We can say that it is "one Dharma, a thousand names" for responding to all circumstances.

The Chinese philosopher Mencius said, "The mouth turns to taste, the eye to form, the ear to sound, the nose to smell, the four limbs to peace and quiet. These are their natures." This is to say, the eyes can see, the ears can hear, the nose can smell, the tongue can taste, the body can move, and the consciousness can perceive. These are all functions of the true mind. With regard to sitting or sleeping, speaking or staying silent, moving or remaining still, carrying water or cutting firewood, receiving guests or sending someone off, all of them are from the heart of Buddha nature. Therefore, the patriarch said, "In the womb, it was the body. In the world, it was a human being. In the eyes, it sees. In the ears, it hears, In the nose, it smells. In the mouth, it speaks. In the hands, it grasps. In the feet, it moves. It appears throughout dharma realms; it is contained in a speck of dust. Those who know this call it Buddha nature. Those who do not know this call it 'spirit' and 'soul.' "

---Venerable Master Hsing Yun---