I’m leaving the details of these ideas out of my series because they didn’t strictly have originating ideas in the first millennium of Indian Buddhist thought and practice. They are of course developments that have influenced Japanese/Chinese and Tibetan Buddhism especially.
In brief, though, if it helps, Zen and Chan Buddhism both consider the nature of the mind to be both something and nothing. They also both consider and attempt the realisation of our Buddha-natures.
As far as Vajrayana/Tantra is concerned it is informed by the Yogacara view of the three kayas. Asanga’s ‘turning around’, they also believe, is a beginning-point for the radical realisation of our Buddha-natures.
In the remaining posts I’m returning to discussion of some of the things that unite especially but no only Mahayana Buddhists (just as I considered in earlier posts what united Buddhists before the advent of Mahayana (and still unites Theravada Buddhists and Mahayana Buddhists to some extent today)).
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