Five causes of not recognizing Buddha nature.

One does not recognize Buddha nature because of Five factors:

 First one does not understand that it is the exact Buddha nature which is inherent in the mind of ALL beings.


 The second cause lies in the dualistic view of samsara and nirvana. One incorrectly considers Buddhahood as something separate and therefore look for it outside.


 Third, one perceives buddhahood is far away, and the path is long and arduous, even though it is only a matter of recognizing it in an instant.


 The fourth case is not realization that the world experiences only arises on the basis of impressions, which lead to establish a distinction between (experiencer) and object (experience). This dichotomy arises exclusively on the basis of habitual patterns stored in one's mind.


 The fifth case is not understanding that mind, which is itself Buddha nature, already contains all Buddha qualities. The Buddha qualities of the dharmakaya and the form kayas are inherent in one's mental continuum. However However one wrongly believes that it is necessary first of all to cleanse oneself of defects and than to develop good qualities in order to achieve Buddhahood.


 These five factors lead one into confusion, the wheel of existence.

 From:
http://www.geocities.ws/mahayanazengong/ground.html

 Dharmakaya
 The dharmakaya is the Absolute; the essence of the universe; the unity of all things and beings, unmanifested. The dharmakaya is beyond existence or nonexistence, and beyond concepts. The late Chogyam Trungpa called the dharmakaya " the basis of the original unbornness." 



 While I open the window,
 Looking out over the Dharmakaya.
 How wonderful life is!
 Attentive to every moment and
 my mind is clear as a calm river.
 --Thich Nhat Hanh


 Mental continuum
 Buddhist scholar Alexander Berzin uses the term "mental continuum" in translation of the Tibetan sems-rgyud and Sanskrit santāna, which he defines as "the stream of continuity of mental activity (mind, awareness) of an individual being, which has no beginning, which continues even into Buddhahood, and, according to Mahayana, has no end. According to the Hinayana tenets, it comes to an end when an arhat or Buddha dies at the end of the lifetime in which the person attains liberation or enlightenment. Also called a 'mind-stream.'"[12] The doctrinal understanding of the mindstream concept in Buddhist traditions evolved over centuries and varies to some extent by tradition.