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By Sallie B. King

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Sample text

It is not just the negation of worldly truth; it also functions positively to "reveal" something. In sum, three points have been established in this section. 1. It is incorrect to say either that Buddha nature exists or does not exist, though it is correct to say Buddha nature aboriginally exists, as long as this is understood as an affirmation of each person's potemial to realize Buddhahood and not as a kind of existence that can stand in contrast to nonexistence. 2. Buddha nature is not an own-nature; an own-nature cannot be found where a phenomenon, such as a person, is in process.

Although it is impossible to identify the author of the text with absolute confidence, there is no doubt that the work was in some way in the hands of Paramartha, either as author of the text as a whole, as author of the inserted comments, as translator, or in a combination of these roles. In this limited sense, we can identify the text as belonging to Paramartha. r representative of the views that he bequeathed to later generations of East Asian Buddhists. The BNT is just one of many cases demonstrating the great difficulty of determining to what extent Paramartha was the transmitter of the ideas of others, such as Vasubandhu, and to what extent he was the originator of some of these ideas.

Parikalpitasvabhava is delusion experience, parini~panna-svabhava is enlightenment experience, or seeing things as they are. Paratantrasvabhava, the dependent nature, is the given: When seen through delusion, it is parikalpita; when seen without delusion, it is parini~panna. Because the relationship between delusion and enlightenment is a weak point of tathagacagarbha thought (the Srimala-sutra is typical of tathagatagarbha literature in avoiding this issue by stating "only a Buddha understands this"), the trisvabhava doctrine strengthened tachagatagarbha thought by supplementing its account of delusion and enlightenment.

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