the Tathata (Suchness) is inseparable, Because the gotra (disposition, lineage) is present, all beings have the essence (garbha) of Buddha. Because Buddha wisdom (buddhajñana) is present in the mass of beings, because the stainless nature (svabhava) is non-dual, Because the Buddha gotra is named after its fruit, it is taught that all beings have the Buddha Essence (garbha). Why buddha nature is taught The Ratnagotravibhāga also seeks to explain the relationship between the emptiness teachings and the buddha nature teaching. According to the RGV, buddha nature is taught because there are "five defects" which can only be remedied by this teaching. The five defects are: The depressed mind or faintheartedness, that is, feeling inadequate and unable to aspire to Buddhahood. Buddha nature teachings provide confidence to those who feel like this. Contempt for inferior sentient beings - knowing that all beings are of the lineage of the buddhas corrects the arrogance of some bodhisattvas. Attachment to what is unreal - this refers to beings who think that their faults and defilements are their true nature. Criticism of the real dharma or denial of what is real - this refers to those who overlook the fact that all beings have the buddha wisdom within and thus do not know the truth. Excessive self-cherishing and not loving others as one's self - when one knows that all beings have the buddha nature one naturally identifies with other beings as if they are oneself. C.V. Jones also argues that these five defects show that the Buddha-nature teaching is seen as a corrective by the RGV to the view that only teaches emptiness or to certain miscomprehensions about emptiness. Emptiness and buddha nature The RGV also uses the term "empty" to refer to how the buddha nature is empty of defilements, however it also claims that buddha nature is not empty of its innate buddha qualities:There is nothing to be removed from it and nothing to be added. The real should be seen as real, and seeing the real, you become liberated. The [buddha] element is empty of adventitious [stains], which have the defining characteristic of being separable; but it is not empty of unsurpassable qualities, which have the defining characteristic of not being separable. (RGV I.157-58)To support this, the commentary quotes the Śrīmālādevī Siṃhanāda which states that "Buddha nature is empty of the sheath of all defilements, which are separable and recognized as