are we all posses Buddha nature and how can we reveal it?

Question

it is said that even one has some qualities he/she has to work hard to be master of something. Is it also with the Buddha-nature? Do we have to study and pray hard to achieve Buddhahood?

Answer 1

We have to master our minds and desires to find our Buddha nature. Yes it takes a lot of work and patience.

Answer 2

You can achieve enlightenment by fasting, prayer and, meditation, especially when life is difficult. But you should also be reading something enlightened for meditation and excerciseing your mide otherwise, perhaps, writing a prayer of psalm or something. Do it all, with no food, only water, and possibly just a little lemon juice (you get the point).

I believe this is how the occasional monk does it.

Just release your desires for things of the earth and set your sights upon Heavenly things. (Goal)

Answer 3

There is no stability in the world; it is like a house on fire. This is not a place where you can stay for a long time. The murderous demon of impermanence is instantaneous, and it does not choose between the upper and lower classes, or between the young and old. If you want to be no different from the Buddhas and Zen masters, just don't seek externally. The pure light in a moment of awareness in your mind is the Buddha's essence within you. The nondiscriminating light in a moment of awareness in your mind is the Buddha's wisom within you. The undifferentiated light in a moment of awareness in your mind is the Buddha's manifestation within you.-Master Lin-Chi
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Because you grasp labels and slogans, you are hindered by those labels and slogans, both those used in ordinary life and those considered sacred. Thus they obstruct your perception of objective truth, and you cannot understand clearly.
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If you want to perceive and understand objectively, just don't allow yourself to be confused by people. Detach from whatever you find inside or outside yourself - detach from religion, tradition, and society, and only then will you attain liberation. When you are not entangled in things, you pass through freely to autonomy.
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All Buddhas and all sentient beings are no different from the One Mind. In this One Mind there is neither arising nor ceasing, no name or form, no long or short, no large or small, and neither existence nor non-existence. It transcends all limitations of name, word and relativity, and it is as boundless as the great void. Giving rise to thought is erroneous, and any speculation about it with our ordinary faculties is inapplicable, irrelevant and inaccurate. Only Mind is Buddha, and Buddhas and sentient beings are not different. All sentient beings grasp form and search outside themselves. Using Buddha to seek Buddha, they thus use mind to seek Mind. Practicing in this manner even until the end of the kalpa, they cannot attain the fruit. However, when thinking and discrimination suddenly halt, the Buddhas appear.

The Mind is Buddha, and the Buddha is no different from sentient beings. The Mind of sentient beings does not decrease; the Buddha's Mind does not increase. Moreover, the six paramitas and all sila, as countless as the grains of sand of the Ganges, belong to one's own mind. Thus there is no need to search outside oneself to create them. When causes and conditions unite, they will appear; as causes and conditions separate, they disappear. So if one does not have the understanding that on'es very own Mind itself is Buddha, he will then grasp the form of the practice merely and create even more delusion. This approach is exactly the opposite of the Buddha's practice path. Just this Mind alone is Buddha! Nothing else is!

The Mind is transparent, having no shape or form. Giving rise to thought and discrimination is grasping and runs counter to the natural Dharma. Since time without beginning, there never has been a grasping Buddha. The practice of the six paramitas and various other disciplines is known as the gradual method of becoming a Buddha. This gradual method, however, is a secondary idea, and it does not represent the complete path to Perfect Awakening. If one does not understand that one's mind is Buddha, no Dharma can ever be attained.

The Buddhas and sentient beings possess the same fundamental Mind, neither mixing nor separating the quality of true voidness. When the sun shines over the four directions, the world becomes light, but true voidness is never light. When the sun sets, the world becomes dark, but voidness is never dark. The regions of dark and light destroy each other, but the nature of voidness is clear and undisturbed. The True Mind of both Buddhas and sentient beings enjoys this same nature.

If one thinks that the Buddha is clean, bright and liberated and that sentient beings are dirty, dark and entangled in samsara, and, further, if one also uses this view to practice, then even though one perseveres through kalpas as numerous as the sand grains of the Ganges, one will not arrive at Bodhi. What exists for both Buddhas and for sentient beings, however, is the unconditioned Mind (Asamskrta citta) with nothing to attain. Many Ch'an students, not understanding the nature of this Mind, use the Mind to create Mind, thus grasping form and searching outside themselves. However, this is only to follow the path of evil and really is not the practice path to Bodhi. -Huangbo Xiyun

Answer 4

You can well subscribe to the so-called "Buddha nature." Delve into humanism.

Answer 5

Just lift the veil and there it is ....

Answer 6

Zazen, zazen, zazen.