A Brief Explanation of the Mahayana Tathagatagarbha Sutra
Chapter Four: The Buddha Reveals the Tathagatagarbha Within the Afflicted Bodies of Sentient Beings
Original Text: At that time, the World-Honored One addressed Vajra Prajna and the assembly of Bodhisattvas, saying: "O virtuous men, there is a Mahayana sutra called the Tathagatagarbha. As I am about to expound it, I have manifested these auspicious signs. Listen attentively and contemplate this well." They all replied, "Excellent! We joyfully wish to hear it."
Explanation: At this time, the World-Honored One said to Vajra Prajna Bodhisattva and the great Bodhisattvas: "O virtuous men, there is a Mahayana sutra called the Tathagatagarbha. To expound this great sutra, I manifested the aforementioned auspicious signs, causing lotuses to appear in the sky—first as buds, then blooming in full splendor, and finally wilting and withering. Nevertheless, within each lotus, countless transformation Buddhas remain, adorned with magnificent marks and emitting great light. Listen carefully as I expound this Sutra of the Vast and Profound Tathagatagarbha. After listening attentively, contemplate it well and thoroughly reflect upon this Tathagatagarbha sutra."
The World-Honored One manifested these auspicious signs to prepare sentient beings to develop faith and also to arouse their doubts. To resolve these doubts, the World-Honored One would expound this Tathagatagarbha Sutra, enabling sentient beings to eliminate doubt and give rise to faith, thereby accepting the Dharma of Tathagatagarbha. When sentient beings develop faith in the Tathagatagarbha Dharma and their faith becomes complete, they will proceed to the next stage of practice and realization. Hearing the Buddha speak thus, the assembly all said, "Excellent! We joyfully wish to hear it."
Original Text: The Buddha said: "O virtuous men, just as the countless lotuses transformed by the Buddha suddenly withered and changed, yet within the lotuses, countless transformation Buddhas, adorned with magnificent marks, sat in full lotus posture, emitting great light. Witnessing this rarity, all revered it without exception."
Explanation: The Buddha continued: "O virtuous men, observe the countless thousand-petaled lotuses I manifested earlier. They suddenly withered, changed, and vanished, yet the countless transformation Buddhas remain within each lotus, adorned with magnificent marks, seated in full lotus posture. Emitting great light, sentient beings witnessed this and found it exceedingly rare. The assembly joined their palms in reverence and praise."
The countless transformation Buddhas symbolize that within each sentient being's body resides their own Tathagatagarbha. Although the thousand-petaled lotus may bud, bloom, and wither—experiencing birth, abiding, change, and cessation—the Tathagatagarbha within the sentient being's five aggregates continues to emit great light. It does not arise or cease with the sentient being's five aggregates. Regardless of how the sentient being's five aggregates undergo birth, abiding, change, and cessation, or how they evolve, the Tathagatagarbha within the sentient being's body perpetually emits light—neither born nor perishing—performing its inherent meritorious functions. Seeing the rare and auspicious signs just manifested, all considered it extraordinary and gave rise to boundless reverence. Seizing the moment when sentient beings generated this reverence, the World-Honored One began to expound the Dharma of Tathagatagarbha.
Original Text: "Thus, O virtuous men, with the Buddha-eye, I observe that within the greed, hatred, delusion, and all afflictions of all sentient beings, there is the Buddha's wisdom, the Buddha's eye, and the Buddha's body, seated in full lotus posture, perfectly unmoving. O virtuous men, all sentient beings, though in the various destinies, within their afflicted bodies, possess the Tathagatagarbha, eternally undefiled, complete with all virtues, no different from myself."
Explanation: Thus, O virtuous men, with the Buddha-eye, I observe that within the greed, hatred, delusion, and all afflictions of all sentient beings, there is the Buddha's wisdom, the Buddha's eye, and the Buddha's body, seated in full lotus posture, perfectly unmoving. O virtuous men, all sentient beings, though in the six destinies, within their five aggregates and afflicted bodies, possess the Tathagatagarbha, eternally present and undefiled, complete with all virtues, no different from myself.
The Buddha possesses five eyes: the physical eye, celestial eye, wisdom eye, Dharma eye, and Buddha-eye. The physical eye is the eye manifested by the physical body composed of the four elements. The celestial eye is attained through cultivating the four dhyanas and eight samadhis, enabling one to perceive the vast and subtle material world invisible to the physical eye—from heavenly palaces to hells, all forms are seen. Some celestial eyes can even perceive the Buddha-lands. The wisdom eye is the great wisdom-mind attained upon realizing the Tathagatagarbha, referring to the prajna wisdom of the non-arising of all dharmas in Bodhisattvas before the first bhumi. The Dharma eye is the pure and vast wisdom of the patience of the non-arising of dharmas attained by Bodhisattvas on the bhumis, comprehending the wisdom of the seed functions of the Tathagatagarbha. The Buddha-eye is the unique wisdom-eye of the Buddha World-Honored One.
With the Buddha-eye, the Buddha observes all sentient beings, especially ordinary beings who have not eradicated afflictions. Within their five aggregates, there are greed, hatred, delusion, arrogance, various doubts, wrong views, and many other afflictions. Although sentient beings possess various afflictions, within these afflictions lie the wisdom and virtuous marks of the Tathagata. This statement is crucial and profoundly meaningful.
The Buddha's wisdom refers to the inherent wisdom of our original Tathagatagarbha essence—the transcendental primordial wisdom possessed by the Tathagatagarbha. This primordial wisdom means the Tathagatagarbha can, with its inherently endowed wisdom and virtue, give birth to all phenomena of the threefold world, give birth to the sentient being's five aggregates, record, store, and transmit the sentient being's immeasurable karmic seeds, and manifest the sentient being's worldly dharmas of the three realms.
This wisdom does not belong to the wisdom within the threefold world but is part of its inherent virtuous functions. The Tathagatagarbha is neither inside nor outside the three realms yet can give birth to and manifest all dharmas of the three realms without departing from them. Through its unique operational principles, it manifests all phenomena of the world. This is its Buddha wisdom, the inherent wisdom of the Tathagatagarbha. This inherent wisdom is not external; rather, the Tathagatagarbha naturally possesses such virtue, function, and utility. This great wisdom of the Tathagatagarbha does not belong to the wisdom within the dharmas of the threefold world. This wisdom is not born nor does it perish; it eternally exists and functions truly and actually, manifesting its unique virtues and functions. This is the Buddha wisdom of the Tathagatagarbha.
Next is the Buddha's eye. What is the function of the eye? The eye is for seeing dharmas. The Buddha's eye indicates that the Tathagatagarbha possesses the nature of seeing, because within the Tathagatagarbha, there is the seed of seeing. When this seed manifests, the Tathagatagarbha essence inherently possesses the nature of seeing. What does it see? It sees all dharmas of the threefold world. Wherever dharmas appear, the Tathagatagarbha can see them. This seeing is utterly distinct from what the seven consciousnesses perceive in the mundane sense. This seeing of the Tathagatagarbha can perceive all dharmas and radiate great light upon all dharmas. This is Buddhahood, also called the nature of Tathagatagarbha. Since Buddhahood possesses seeing, the Tathagatagarbha possesses the nature of seeing. Because the Tathagatagarbha has the nature of seeing, the seventh consciousness relies on it to have its own seeing nature. It then operates upon all dharmas. Thus, through the combined operation of the born and the unborn, all dharmas of the threefold world are manifested.
There is also the Buddha's body. The Buddha's body means that although the essence of the Tathagatagarbha is formless and markless, it truly exists, possessing real functional utility. It is an actual entity, called the mind of true reality, a body without form, also called the Dharma body, capable of manifesting response bodies, transformation bodies, and reward bodies. The Buddha's wisdom, Buddha's eye, and Buddha's body mentioned here all refer to the Tathagatagarbha.
The World-Honored One said that although sentient beings' greed, hatred, and other afflictions are extremely intense, the Tathagatagarbha remains unmoving, neither arising nor ceasing with the birth and death of the five aggregates, nor afflicted by the afflictions of the five aggregates. When dharmas of the threefold world appear, it does not come from anywhere; when dharmas of the threefold world cease, it does not go anywhere. Though manifesting all dharmas, it itself remains unmoving, not rising or falling with any dharmas. Although sentient beings have various afflictions, ignorance, and defilements such as greed and hatred, the Tathagatagarbha within this afflicted body is real and unmoving—neither greedy, hateful, nor deluded (indicating the absence of ignorance). The Tathagatagarbha is without ignorance; it is aware of all dharmas because it possesses the Buddha's eye, capable of seeing all dharmas and comprehending everything. Though it sees all dharmas and comprehends everything, it remains unmoving, without thoughts, without ignorance, greed, or hatred.
The Buddha said that all sentient beings, though in the various destinies, within their afflicted bodies, possess the Tathagatagarbha, eternally undefiled, complete with all virtues, no different from myself. This statement is extremely crucial. All sentient beings, whether with five aggregates or four aggregates, as long as they possess the function of consciousness, have the Tathagatagarbha and are called sentient beings. Sentient beings, though revolving in the six destinies, within their afflicted bodies, possess the Tathagatagarbha, eternally undefiled. The Tathagatagarbha eternally exists without defilement; it does not become greedy with the sentient being's greed, hateful with the sentient being's hatred, or deluded with the sentient being's delusion. Although sentient beings create immeasurable evil and defiled karma, the Tathagatagarbha has never created defiled karma or ignorant karma. Within the sentient being's afflicted body, the Tathagatagarbha is complete with virtuous marks, truly and unmovingly manifesting all dharmas, no different from the Buddha.
This section is profound and crucial, explaining that mind, Buddha, and sentient beings are without distinction. Mind is the Tathagatagarbha; Buddha is the World-Honored One; sentient beings are ordinary and sage sentient beings. The essence of each sentient being's Tathagatagarbha is no different from the Buddha's true suchness essence; both are fully endowed with virtue and function. This shows that sentient beings' Tathagatagarbha inherently possesses all dharmas but is constrained by their karmic obstacles, karmic seeds, and karmic conditions, inevitably manifesting their defiled karma according to conditions. They cannot manifest supreme states like the Buddha at will. This section's meaning is both profound and vital; one should contemplate it wholeheartedly.
Original Text: "Moreover, O virtuous men, just as a person with the celestial eye, observing an unopened flower, sees within the flower a Tathagata body seated in full lotus posture. Upon removing the withered petals, it becomes manifest. Similarly, O virtuous men, after the Buddha sees the Tathagatagarbha of sentient beings, desiring to reveal it, he expounds the sutra-dharma to eliminate afflictions and manifest the Buddha-nature."
Explanation: The Buddha said: "O virtuous men, just as a person with the celestial eye, seeing an unopened flower, can perceive within the flower a Tathagata body seated in full lotus posture. Upon removing the withered petals, the Tathagata body becomes manifest. Similarly, O virtuous men, after the Buddha sees the Tathagatagarbha of sentient beings, wishing to reveal the Tathagatagarbha to sentient beings and enable them to realize their own Tathagatagarbha, he expounds the Dharma for sentient beings, first removing the sentient beings' withered leaves of afflictions to manifest their inherent Buddha-nature."
A person with the celestial eye can see very far, very deep, and very subtle, perceiving form realms invisible to the ordinary eye. The person with the celestial eye symbolizes the Buddha World-Honored One, who can see the Tathagatagarbha unseen by sentient beings. The unopened flower symbolizes sentient beings in the womb, not yet born. Though not born, within this flower is a Tathagata body seated in full lotus posture, meaning there is a Tathagatagarbha sustaining the sentient being's five aggregates. Because of the Tathagatagarbha, the sentient being's five aggregates exist, are born, manifest, and function; the Tathagatagarbha operates within the sentient being's five aggregates.
The withered petals symbolize afflictions, greed, hatred, and various kinds of ignorance. Removing ignorance allows the Tathagatagarbha to become manifest. "Manifest" here means enabling sentient beings to recognize and perceive it. This seeing is not with the physical eye but with the wisdom eye to discover and realize it. Why does removing the withered petals allow the Tathagatagarbha to manifest? Because these withered petals—greed, hatred, and various afflictions and ignorance—obscure the sentient being's mind, plunging them into ignorance, unable to perceive the true reality of dharmas. Though sentient beings have ignorance, the Tathagatagarbha still resides and functions within their bodies. It is just that these afflictions obscure the sentient being's eye, making them deluded, seeing only the mundane dharmas of the threefold world, not seeing the true reality mind, the Tathagatagarbha. They mistake these born, ceasing, changing dharmas as real, failing to see the true and unmoving Tathagata form behind them, failing to see the essential wisdom.
After sentient beings subdue afflictions and their minds become pure, when conditions mature, they can realize the Tathagatagarbha within themselves, recognizing that their five aggregates are not real—it is the Tathagatagarbha that manifests everything. Removing the withered petals means subduing afflictions, purifying the mind, and giving rise to wisdom. With wisdom, one can realize the Tathagatagarbha. This seeing is the seeing of wisdom, using the wisdom mind to recognize the true reality mind, acknowledging the Tathagatagarbha within one's five aggregates. Though invisible when covered by greed, hatred, and delusion, the Tathagatagarbha still exists and functions, regardless of whether sentient beings can perceive it.
This passage shares the same meaning as what the Buddha said upon attaining enlightenment: "How wondrous! All sentient beings possess the wisdom and virtuous marks of the Tathagata. Only because of false thinking and attachment, they cannot realize it." The Buddha said: "I see that within each sentient being's body is their own Tathagatagarbha. Sentient beings simply have not realized it and cannot see their own Tathagatagarbha." The Buddha's purpose in expounding the Dharma is to enable sentient beings to see their own Tathagatagarbha. Every sentient being's Tathagatagarbha inherently exists, whether pointed out or not. When not pointed out, sentient beings, due to afflictions, cannot see it. When pointed out, sentient beings remove afflictions, clear the obscurations before their eyes, and can then see their own Tathagatagarbha essential wisdom manifesting.
To enable sentient beings to realize the Tathagatagarbha, the Buddha expounds the Dharma to eliminate their afflictions and remove the obscurations in their minds. When obscurations are removed, light manifests. When sentient beings gain wisdom, they can realize their inherently endowed Tathagatagarbha, manifesting the Buddha-nature. "Manifest" here means enabling you to realize and discover it. The Buddha-nature does not cease to exist when afflictions are present, nor is it born when afflictions are subdued. Regardless of whether you have afflictions or not, the Buddha-nature is always truly manifesting, emitting great light, illuminating all dharmas. Because sentient beings cannot see the Tathagatagarbha, the Buddha expounds the Dharma to help them eliminate afflictions, eradicate ignorance, purify their minds, and see their own Tathagatagarbha. This meaning is called manifesting the Buddha-nature—removing the obscurations, clearing the obstacles before one's eyes, enabling one to see one's own inherent Tathagatagarbha.
Original Text: "O virtuous men, the dharmas of all Buddhas are thus. Whether a Buddha appears in the world or not, the Tathagatagarbha of all sentient beings eternally abides without change. However, because those sentient beings are obscured by afflictions, the Tathagata appears in the world to extensively expound the Dharma, eliminating their defilements and afflictions, and purifying all wisdom. O virtuous men, if there are Bodhisattvas who believe in and delight in this Dharma, and with single-minded concentration cultivate and study it, they will attain liberation and achieve perfect enlightenment, universally performing Buddha's work for the sake of the world."
Explanation: O virtuous men, the dharmas of all Buddhas are naturally so. The Dharma of Tathagatagarbha is naturally thus. Whether a Buddha appears in the world or not, the essential Tathagatagarbha of all sentient beings eternally abides without change. However, because all sentient beings are obscured by afflictions, the Tathagata appears in the world to extensively expound the Dharma for sentient beings, eliminating their defilements and afflictions and purifying all their wisdom. O virtuous men, if there are Bodhisattvas who believe in and delight in the Tathagatagarbha Dharma, and with single-minded concentration cultivate and study it, they will attain the fruit of liberation. This liberation is no longer the Hinayana Arhat's liberation from the three realms but the ultimate, complete great liberation within the threefold world. This ultimate, complete great liberation means eradicating all ignorance, completely exhausting ignorant afflictions and habits, and completely exhausting karmic obstacles of birth and death. After exhausting them, one becomes the ultimate, unsurpassed, perfect enlightenment. After achieving perfect enlightenment, one can perform great Buddha's work for all sentient beings in the world, expounding all Buddha dharmas, liberating immeasurable sentient beings.
This passage is crucial. This sutra enables sentient beings to eliminate doubt and give rise to faith, believing that within their bodies is inherent wisdom, the inherent Tathagatagarbha, eternally abiding without change. Here, the Buddha emphasizes that the Tathagatagarbha of all sentient beings eternally abides without change. "Eternally abides" means it is not born with the sentient being's birth nor perishes with the sentient being's death. Rather, it eternally resides within sentient beings, together with them. But the essence of the Tathagatagarbha does not change; it has no phenomena of birth, death, or change. The sentient being's five aggregates, seven consciousnesses, and karmic seeds have phenomena of birth, death, and change, causing the whole Tathagatagarbha to appear to change, but it is not the essence of the Tathagatagarbha that changes. "However, because those sentient beings are obscured by afflictions, the Tathagata appears in the world to extensively expound the Dharma." Whether the Tathagata appears or not, whether he expounds the Dharma or not, sentient beings' Tathagatagarbha eternally abides without change and is always with sentient beings. As long as there are sentient beings, there is the Tathagatagarbha sustaining them.
Because sentient beings have various afflictions and ignorance obscuring their minds, they cannot see the Tathagatagarbha within themselves, which eternally abides without change. The Tathagata appears in the world to enable sentient beings to see their own essence—the Tathagatagarbha. Therefore, the Buddha came to the Saha world and for forty-nine years expounded the Tripitaka and twelve divisions of scriptures for the great assembly, enabling sentient beings to clearly understand the Tathagatagarbha within themselves. Extensively expounding the Dharma for sentient beings eliminates the sentient beings' own greed, hatred, arrogance, ignorance, wrong views, and various defilements and afflictions. Only then can all wisdom be purified, enabling their minds to become pure and manifest great wisdom. After wisdom manifests, they can see the Tathagatagarbha within themselves, eternally abiding without change, see their own Buddha-nature, constantly emitting light and shaking the earth, illuminating all dharmas of the world.
O virtuous men, if there are Bodhisattvas who can believe and delight in the Tathagatagarbha eternally abiding without change within the sentient being's five aggregates, and who can single-mindedly cultivate and study the Tathagatagarbha Dharma, what ultimate result will they attain? They will attain the fruit of liberation. This liberation is no longer the Hinayana Arhat's liberation from the three realms but the ultimate, complete great liberation within the threefold world. This ultimate, complete great liberation means eradicating all ignorance, completely exhausting ignorant afflictions and habits, and completely exhausting karmic obstacles of birth and death. After exhausting them, one becomes the ultimate, unsurpassed, perfect enlightenment. After achieving perfect enlightenment, one can perform great Buddha's work for all sentient beings in the world, expounding all Buddha dharmas, liberating immeasurable sentient beings.
Original Text: At that time, the World-Honored One spoke in verse:
Like a withered, transformed flower, its bloom unopened,
One with the celestial eye perceives the undefiled Tathagata body.
Removing the withered petals, the Unobstructed Guide is seen;
To sever afflictions, the Supreme One emerges in the world.
The Buddha observes all classes of sentient beings;
All possess the Tathagatagarbha, covered by immeasurable afflictions,
Like being entangled by filthy flowers.
For the sake of all sentient beings, to eliminate afflictions,
I universally expound the true Dharma, enabling them to swiftly attain Buddhahood.
With the Buddha-eye, I see all sentient beings' bodies;
The Buddha-treasure abides securely within.
Expounding the Dharma to cause it to be revealed.
Explanation: The Buddha then spoke a verse summarizing the Dharma just expounded:
Like a withered, transformed flower, its bloom unopened, One with the celestial eye perceives the undefiled Tathagata body. Like a withered, transformed flower, when the flower is unopened, one with the celestial eye can perceive a Tathagata body seated within, pure and undefiled.
The withered, transformed flower refers to the thousand-petaled lotuses the Buddha manifested earlier through spiritual power. After the lotuses bloomed, from budding to blooming, they instantly withered and transformed—so swiftly changing, so impermanent. When the thousand-petaled lotuses were budding and unopened, a person with the celestial eye—one who has realized the Tathagatagarbha and possesses the wisdom eye—could perceive that within sentient beings' bodies is the Tathagatagarbha, undefiled, without ignorance, greed, hatred, delusion, arrogance, doubts, evil views, or various afflictions. Only those with wisdom can realize this; those without wisdom see only the budding lotuses.
Removing the withered petals, the Unobstructed Guide is seen; To sever afflictions, the Supreme One emerges in the world. After removing these withered petals, one sees the Unobstructed Guide—the Tathagatagarbha. The withered petals represent sentient beings' greed, hatred, delusion, afflictions, and ignorant evil views. After subduing these afflictions, removing these obscurations, the eye's cataracts disappear, pure light radiates, wisdom manifests, and one can see the Unobstructed Guide—the Tathagatagarbha within sentient beings. The Tathagatagarbha is unobstructed. Regardless of whether sentient beings have greed, hatred, or delusion, the Tathagatagarbha can truly manifest all dharmas of the world. It itself has no greed, hatred, or various ignorance. It sees everything within and beyond the world, knows everything, understands everything, creates everything. Nothing can obscure the essential wisdom of the Tathagatagarbha's essence; nothing can obscure its functional utility in truly manifesting the myriad dharmas of the threefold world. Therefore, it is unobstructed.
Sentient beings' five aggregates and seven consciousnesses, however, are full of obstacles and obscurations. Due to ignorance, they obscure their own minds, obscure their own eyes, failing to see the inherent Buddha wisdom, Buddha eye, and Buddha body within themselves. The Guide refers to the Tathagatagarbha. The Tathagatagarbha can guide sentient beings, giving birth to them in the threefold world, manifesting them, undergoing birth, abiding, change, and cessation. It can govern all dharmas of the threefold world, govern sentient beings' five aggregates, and ultimately guide sentient beings onto the path to Buddhahood, enabling them to finally become Buddhas. Therefore, the Tathagatagarbha is the Unobstructed Guide. Sentient beings' minds are all obstructed. Due to ignorance obscuring their minds, they cannot perceive the true reality of dharmas, causing them to mistake the false for the real, drifting through the six destinies of birth and death, suffering immensely.
To sever sentient beings' afflictions, the Supreme One of the threefold world, the Buddha World-Honored One, comes to this world to guide sentient beings. "Supreme" means the most supreme and noble in the threefold world, referring to the Buddha World-Honored One. Because sentient beings have afflictions and cannot see their own Tathagata form, complete with virtues and functions, the Buddha comes to the world to sever sentient beings' various afflictions, purify their various wisdoms, enabling them to understand and realize their own Unobstructed Guide, the inherent wisdom within themselves, realizing the true reality mind, the Tathagatagarbha. The Buddha, the Supreme One, emerges in this world precisely for this purpose. Therefore, Sakyamuni Buddha manifested in our Saha world eight thousand times to demonstrate attaining Buddhahood, all to sever sentient beings' ignorant afflictions, eradicate ignorance, purify the defilements of their minds, and finally perceive the true reality of dharmas, accomplishing unsurpassed perfect enlightenment.
The Buddha observes all classes of sentient beings; All possess the Tathagatagarbha, covered by immeasurable afflictions, Like being entangled by filthy flowers. The Buddha observes that all classes of sentient beings possess the Tathagatagarbha, each with their own Tathagatagarbha. In the early stages of the sutra's exposition, the World-Honored One manifested thousand-petaled lotuses with countless transformation Buddhas. Each thousand-petaled lotus had one transformation Buddha seated in full lotus posture within, emitting light and shaking the earth, illuminating everything. This illustrates that each sentient being is a thousand-petaled lotus; each thousand-petaled lotus has one transformation Buddha, symbolizing that each sentient being has one Tathagatagarbha, manifesting its own function, virtue, and utility within the sentient being's five aggregates.
Sentient beings, because they have immeasurable afflictions, obscure and cover their minds, preventing them from realizing their inherent Tathagatagarbha. Immeasurable afflictions are like the filth of filthy flowers; filthy flowers are entangled by filth, just as sentient beings are entangled by these greed, hatred, and delusion afflictions, unable to realize their inherent virtuous wisdom—the Tathagatagarbha. The Buddha comes to this world to peel away sentient beings' greed, hatred, and delusion afflictions, remove the obscurations, eradicate ignorance, enabling sentient beings, freed from those afflictive entanglements, to see their own inherent virtuous wisdom—the Tathagatagarbha.
For the sake of all sentient beings, to eliminate afflictions, I universally expound the true Dharma, enabling them to swiftly attain Buddhahood. For the sake of all sentient beings, to remove the obscurations of afflictions and eradicate ignorant defilements, I universally expound the true Dharma for all sentient beings. This "true" refers to the vast, profound, square, true Tathagatagarbha Dharma; only this is the truest. Other dharmas are all born from and manifested by the Tathagatagarbha Dharma; therefore, they are derivative and not true. The true Dharma, the Tathagatagarbha, neither arises nor ceases, eternally abiding in the world. The untrue dharmas born from the Tathagatagarbha true Dharma arise and cease instantaneously, impermanent and changing. The Buddha universally expounds the Tathagatagarbha true Dharma for all sentient beings, enabling all sentient beings to swiftly accomplish the unsurpassed Buddha path and return to their home of awakened nature.
With the Buddha-eye, I see all sentient beings' bodies; The Buddha-treasure abides securely within. Expounding the Dharma to cause it to be revealed. With the Buddha-eye, I see that within all sentient beings' five aggregates, the Buddha-treasure—the Tathagatagarbha—abides securely. Sentient beings themselves do not know or see it. The Buddha expounds the Dharma to cause the Tathagatagarbha to manifest in sentient beings' minds, revealing and enabling them to enter the Tathagatagarbha Dharma. The Buddha knows that within all sentient beings' five aggregates, the Tathagatagarbha abides securely. The Buddha-treasure is the Tathagatagarbha, one's inherent mind. Though it abides within sentient beings' five aggregates, it abides without abiding. "Securely" means unmoving: it does not have evil views because sentient beings have evil views; it does not have ignorance because sentient beings have ignorance; it does not have afflictions because sentient beings have afflictions; it does not have defilement because sentient beings have defilement. When sentient beings' five aggregates arise, manifesting sentient beings, the Tathagata does not arise with them. When sentient beings' five aggregates cease, the Tathagatagarbha does not perish with the five aggregates. Not coming, not going, unmoving—this is called abiding securely.
The Buddha sees sentient beings' Tathagatagarbha abiding securely and expounds the Dharma to cause it to be revealed, enabling sentient beings to see it and open their wisdom. The Buddha came to the Saha world to expound the Tripitaka and twelve divisions of scriptures, aiming to remove sentient beings' afflictive obscurations, open their minds and wisdom, realize the inherent wisdom within their five aggregates, awaken the mind and see the nature, and finally accomplish the Buddha path. The World-Honored One and immeasurable Buddhas expound wondrous dharmas for all sentient beings in the ten directions, with the same purpose. Sakyamuni Buddha manifested in our Saha world eight thousand times, accomplishing the Buddha path and expounding the Tripitaka and twelve divisions, all to reveal sentient beings' Tathagata wisdom, demonstrate awakening to the Tathagata wisdom, enable sentient beings to see their nature and become Buddhas, accomplishing ultimate unsurpassed perfect enlightenment. Therefore, the Buddha possesses immeasurable compassion and immeasurable great wisdom to reveal the true Tathagatagarbha Dharma for sentient beings, enabling them to awaken to it and eradicate all ignorant afflictions.
