EVERYthing
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See: Dharma Dhatu, Dharma Kaya, Tathagata Garbha (Buddha Matrix)
- Snippet from Wikipedia: Everything
Everything, every-thing, or every thing, is all that exists; it is an antithesis of nothing, or its complement. It is the totality of things relevant to some subject matter. Without expressed or implied limits, it may refer to anything. The universe is everything that exists theoretically, though a multiverse may exist according to theoretical cosmology predictions. It may refer to an anthropocentric worldview, or the sum of human experience, history, and the human condition in general. Every object and entity is a part of everything, including all physical bodies and in some cases all abstract objects.
- Snippet from Wikipedia: Dharmadhatu
Dharmadhatu (Sanskrit: धर्मधातु, romanized: Dharmadhātu, lit. 'Realm of Ultimate Reality'; Tibetan: ཆོས་ཀྱི་དབྱིངས, Wylie: Chos kyi dbying, THL: Chökyi Ying; Chinese: 法界) is the 'dimension', 'realm' or 'sphere' (dhātu) of the Dharma or Absolute Reality. Entire Dharmadhatu was filled with an infinite number of buddha-lands (Sanskrit: buddhakṣetra) with ineffable number of Buddhas. This realm is beyond of everything, and it is visible only to Buddhas and all other Bodhisattvas in existence.
- Snippet from Wikipedia: Dharmakāya
The dharmakāya (Sanskrit: धर्म काय, "truth body" or "reality body", Chinese: 法身; pinyin: fǎshēn, Tibetan: ཆོས་སྐུ་, Wylie: chos sku) is one of the three bodies (trikāya) of a Buddha in Mahāyāna Buddhism. The dharmakāya constitutes the unmanifested, "inconceivable" (acintya) aspect of a Buddha out of which Buddhas arise and to which they return after their dissolution. Buddhas are manifestations of the dharmakāya called the nirmāṇakāya, "transformation body".
The Dhammakāya tradition of Thailand and the Tathāgatagarbha sūtras of the ancient Indian tradition view the dharmakāya as the ātman (true self) of the Buddha present within all beings.
- Snippet from Wikipedia: Buddha-nature
In Buddhist philosophy and soteriology, Buddha-nature (Chinese: fóxìng 佛性, Japanese: busshō, Sanskrit: buddhatā, buddha-svabhāva) is the innate potential for all sentient beings to become a Buddha or the fact that all sentient beings already have a pure Buddha-essence within themselves. "Buddha-nature" is the common English translation for several related Mahāyāna Buddhist terms, most notably tathāgatagarbha and buddhadhātu, but also sugatagarbha, and buddhagarbha. Tathāgatagarbha can mean "the womb" or "embryo" (garbha) of the "thus-gone one" (tathāgata), and can also mean "containing a tathāgata". Buddhadhātu can mean "buddha-element", "buddha-realm", or "buddha-substrate".
Buddha-nature has a wide range of (sometimes conflicting) meanings in Indian Buddhism and later in East Asian and Tibetan Buddhist literature. Broadly speaking, it refers to the belief that the luminous mind, "the natural and true state of the mind", which is pure (visuddhi) mind undefiled by afflictions, is inherently present in every sentient being, and is eternal and unchanging. It will shine forth when it is cleansed of the defilements, that is, when the nature of mind is recognized for what it is.
The Mahāyāna Mahāparinirvāṇa Sūtra (2nd century CE), which was very influential in the Chinese reception of these teachings, linked the concept of tathāgatagārbha with the buddhadhātu. The term buddhadhātu originally referred to the relics of Gautama Buddha. In the Mahāyāna Mahāparinirvāṇa Sūtra, it came to be used in place of the concept of tathāgatagārbha, reshaping the worship of physical relics of the historical Buddha into worship of the inner Buddha as a principle of salvation.
The primordial or undefiled mind, the tathāgatagārbha, is also often equated with the Buddhist philosophical concept of emptiness (śūnyatā, a Mādhyamaka concept); with the storehouse-consciousness (ālāyavijñāna, a Yogācāra concept); and with the interpenetration of all dharmas (in East Asian traditions like Huayan). The belief in Buddha-nature is central to East Asian Buddhism, which relies on key Buddha-nature sources like the Mahāyāna Mahāparinirvāṇa Sūtra. In Tibetan Buddhism, the concept of Buddha-nature is equally important and often studied through the key Indian treatise on Buddha-nature, the Ratnagotravibhāga (3rd–5th century CE).
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