The tathāgatagarbha is, according to the final sutric teaching of the Mahāyāna Nirvāṇa Sūtra, the hidden interior Buddhic self ( ātman ), untouched by all impurity and grasping ego.

Because of the use of expedient means ( upāya ) by metaphors ( e. g., the hidden jewel ) in the way that the tathāgatagarbha was taught in some sutras, two fundamentally mistaken notions arose: first that the tathāgatagarbha was a teaching different from and somehow more definitive than the teaching of emptiness ( śūnyatā ), and second that tathāgatagarbha was believed to be a substance of reality, a creator, or a substitute for the ego-substance or fundamental self ( ātman ) of the Brahmans.

The Nirvāṇa Sūtra, which presents itself as the final teachings of the Buddha on the tathāgatagarbha, makes clear that there are two kinds of self of which he speaks: one mundane and mutable, the other Buddhic and eternal.

In the later Laṅkāvatāra Sūtra it is said that the tathāgatagarbha might be mistaken for a self, which it is not.

Lusthaus ( n. d .) in mapping the development and doctrinal relationships of the store consciousness ( ālaya-vijñāna ), Buddha nature ( tathāgatagarbha ), Yogācāra, the self ( ātman ), Abhidharma, primordial substrative nature () and the mindstream states:

On the other hand, the Tathāgatagarbha hybrid school was no stranger to the charge of smuggling notions of selfhood into its doctrines, since, for example, it explicitly defined the tathāgatagarbha as " permanent, pleasurable, self, and pure ( nitya, sukha, ātman, śuddha ).

Belief and faith in the true reality of the tathāgatagarbha is presented by the relevant scriptures as a positive mental act and is strongly urged ; indeed, rejection of the tathāgatagarbha is linked with highly adverse karmic consequences.

In this interpretation, the intention of the teaching of tathāgatagarbha is soteriological rather than theoretical.

The language used by this approach is primarily negative, and the tathāgatagarbha genre of sutras can be seen as an attempt to state orthodox Buddhist teachings of dependent origination using positive language instead, to prevent people from being turned away from Buddhism by a false impression of nihilism.

The well-known Laṅkāvatāra Sūtra, composed sometime around the 4th century CE, is sometimes included in this group, although it is somewhat syncretic in nature, combining pure Yogācāra doctrines with those of the tathāgatagarbha system and was unknown or ignored by the progenitors of the Yogācāra system.

All are agreed that the tathāgatagarbha is an immortal, inherent transcendental essence or potency and that it resides in a concealed state ( concealed by mental and behavioural negativities ) in every single being, even the worst-the icchantika.

The tathāgatagarbha itself needs no cultivation, only uncovering or dis-covery, as it is already present and perfect within each being:

The tathāgatagarbha is the ultimate, pure, ungraspable, inconceivable, irreducible, unassailable, boundless, true and deathless quintessence of the Buddha's emancipatory reality, the very core of his sublime nature.

This is the most " personalist " depiction of the tathāgatagarbha encountered in any of the chief Tathāgatagarbha sutras and is imagistically reminiscent of Mahāyāna descriptions of the Buddha himself sitting in the lotus posture within his own mother's womb prior to birth: " luminous, glorious, gracious, beautiful to see, seated with his legs crossed " and shining " like pure gold ..."

The development of the Buddha-nature doctrine is closely related to that of Buddha-matrix ( Sanskrit: tathāgatagarbha ).

In the Angulimaliya Sutra it is stated that teaching only non-self and dismissing the reality of the tathāgatagarbha karmically lead one into most unpleasant rebirths, whereas spreading the doctrine of the tathāgatagarbha will bring benefit both to oneself and to the world.

In this same sutra the Buddha explains that he proclaims all beings to have Buddha-nature ( which is used synonymously with " tathāgatagarbha " in this sutra ) in the sense that they will in the future become Buddhas.

Even the eye of insight ( prajñā ) is not adequate to the task of truly seeing this tathāgatagarbha ( so the Nirvāṇa Sūtra ).

It also equates the tathāgatagarbha ( and ālaya-vijñāna ) with nirvana, though this is concerned with the actual attainment of nirvana as opposed to nirvana as a timeless phenomenon.

The class of Buddhist scriptures known as the " Buddha-nature " ( tathāgatagarbha ) sutras presents a seemingly variant understanding of emptiness, wherein the Buddha Nature, the Buddha and Liberation are seen as transcending the realm of the empty ( i. e. of the conditioned and dependently originated ).

The later Laṅkāvatāra Sūtra presents the tathāgatagarbha as being a teaching completely consistent with and identical to emptiness.

It synthesizes tathāgatagarbha with the emptiness ( śūnyatā ) of the prajñāpāramitā sutras.

Yogācārins aimed to account for the possibility of the attainment of Buddhahood by ignorant sentient beings: the tathāgatagarbha is the indwelling awakening of bodhi in the very heart of samsara.

Although attempts are made in the Buddhist sutras to explain the tathāgatagarbha, it remains ultimately mysterious and allegedly unfathomable to the ordinary, unawakened person, being only fully knowable by perfect Buddhas themselves.

In the Angulimaliya Sūtra and in the Mahāyāna Mahāparinirvāṇa Sūtra the terms " Buddha-nature " ( Buddha-dhātu ) and " tathāgatagarbha " are synonyms.

The Tathāgatagarbha Sūtra presents the tathāgatagarbha as a virtual Buddha-homunculus, a fully wisdom-endowed Buddha, " a most victorious body ... great and indestructible ", inviolate, seated majestically in the lotus posture within the body of each being, clearly visible only to a perfect Buddha with his supernatural vision.

The Ratnagotravibhāga sees the Buddha-nature ( tathāgatagarbha ) as " suchness " or " thusness "-the abiding reality of all things-in a state of tarnished concealment within the being.

The Laṅkāvatāra Sūtra describes the tathāgatagarbha as " by nature brightly shining and pure ," and " originally pure ," though " enveloped in the garments of the skandhas, dhātus and ayatanas and soiled with the dirt of attachment, hatred, delusion and false imagining.

Thus the Laṅkāvatāra Sūtra identifies the luminous mind of the canon with the tathāgatagarbha.

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If a party has gained more direct mandates in a Land than it is entitled to according to the results of the second vote, it does not forfeit these mandates because all directly elected candidates are guaranteed a seat in the Bundestag.

According to this view, the story of Jacob's visit to Laban to obtain a wife originated as a metaphor for this migration, with the property and family which were gained from Laban representing the gains of the Joseph tribes by the time they returned from Egypt ; according to textual scholars, the Jahwist version of the Laban narrative only mentions the Joseph tribes, and Rachel, and does not mention the other tribal matriarchs whatsoever.

The term is of recent use but is not commonly used in psychology, and according to one analyst, " has been coined more on the Internet than in printed form because it does not appear in any previously published, psychiatric, unabridged, or abridged dictionary ".

Since it does not think, it does not have a " mind " in anything like the normal sense of the word, according to Searle.

If the cow does react, it would take at least four people to push it over, according to the results.

" Yet the definition according to the esthesic level does not allow that the sounds of classical music are complex, are noises, rather they are regular, periodic, even, musical sounds.

Thus, according to Lutz, doublespeak is a form of language that defeats the purpose of inventing language because doublespeak does not communicate the truth but seeks to do the opposite and the doublespeak committee is tasked with correcting this problem that doublespeak has created in the world of language.

Deism holds that God does not intervene with the functioning of the natural world in any way, allowing it to run according to the laws of nature that he configured when he created all things.

A weaker or more moderate form of this political theory does hold, however, that the king is subject to the church and the pope, although completely irreproachable in other ways ; but according to this doctrine in its strong form, only God can judge an unjust king.

Smith has a justified true belief that a man with ten coins in his pocket will get the job ; however, according to Gettier, Smith does not know that a man with ten coins in his pocket will get the job, because Smith's belief is "... true by virtue of the number of coins in Jones's pocket, while Smith does not know how many coins are in Smith's pocket, and bases his belief ... on a count of the coins in Jones's pocket, whom he falsely believes to be the man who will get the job.

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Although it does not entail substance dualism, according to Green, epiphenomenalism implies a one-way form of interactionism that is just as hard to conceive of as the two-way form embodied in substance dualism.

The I does this, according to Fichte's analysis, by setting its own limitation, first, as only a feeling, then as a sensation, then as an intuition of a thing, and finally as a summons of another person.

Thus, according to Hegel, a great man does not create historical reality himself but only uncovers the inevitable future.

While Constantinople experienced a succession of councils alternately approving and condemning doctrine concerning hesychasm considered as identified with Palamism ( the last of the five senses in which, according to Kallistos Ware, the term is used ), the Western Church held no council in which to make a pronouncement on the issue, and the word " hesychasm " does not appear in the Enchiridion Symbolorum et Definitionum ( Handbook of Creeds and Definitions ), the collection of Roman Catholic teachings originally compiled by Heinrich Joseph Dominicus Denzinger.

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Additionally, Tan Chung notes that according to the doctrines of the Mahāyāna sūtras themselves, it does not matter whether Guanyin is male, female, or genderless, as the ultimate reality is in emptiness ( Skt.

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