Nirvana

[Fact 1]: Hubbard summarises his research on tathagatagarbha doctrines with the words:'the teaching of the tathagatagarbha has always been debatable, for it is fundamentally an affirmative approach to truth and wisdom, offering descriptions of reality not in negative terms of what it is lacking or empty of 'Dr.

[Fact 2]: In Dogen's understanding, the Buddha-nature is not a potentiality, like a seed, that exists within all sentient beings.

[Fact 3]: In this view, the intention of the teaching of 'tathāgatagarbha'/Buddha nature is soteriological rather than theoretical.Heng-Ching Shih, [http://zencomp.com/greatwisdom/ebud/ebdha191.htm "The Significance Of 'Tathagatagarbha' -- A Positive Expression Of 'Sunyata.'"] at ZEN Computer SystemsHowever, this interpretation is contentious.

[Fact 4]: 9-10, it adds the following caveat regarding this option of "insight alone"::The words 'insight alone' are meant to exclude, not virtue, etc., but serenity , ..

[Fact 5]: "..

[Fact 6]: By Steven Heine, SUNY, Albany, 1992, p.

[Fact 7]: N.

[Fact 8]: 54.

Gautama Buddha:

"Nirvāna is the highest happiness." 204

"Where there is nothing; where naught is grasped, there is the Isle of No-Beyond.

[Fact 9]: For the sake of guiding sentient beings, I describe it as the self."Youru Wang, Linguistic Strategies in Daoist Zhuangzi and Chan Buddhism: The Other Way of Speaking. Routledge, 2003, page 58.The Ratnagotravibhaga, a related text, points out that the teaching of the tathagatagarbha is intended to win sentient beings over to abandoning "affection for one's self" - one of the five defects caused by non-Buddhist teaching.

[Fact 10]: The quote is MN I, 127-128. For liberated ones the luminous, unsupported consciousness associated with nibbana is directly known without mediation of the mental consciousness factor in dependent co-arising, and is the transcending of all objects of mental consciousness. It differs radically from the concept in the pre-Buddhist Upanishads and the Bhagavad Gita of Self-realization, described as accessing the individual's inmost consciousness, in that it is not considered an aspect, even the deepest aspect, of the individual's personality, and is not to be confused in any way with a "Self".Kashi Nath Upadhyaya, Early Buddhism and the Bhagavadgita.