Chapter One: Brief Explanation of the Sutra Title

This *Mahāvaipulya Tathāgatagarbha Sūtra* is one of the most fundamental scriptures within the Mahayana canon. It was expounded by the World-Honored One approximately ten years after attaining Buddhahood, delivered to the assembly at the Great Lecture Hall on Gridhrakuta Mountain. Not long after attaining Buddhahood, the World-Honored One first taught the supreme *Avatamsaka Sutra* to the great bodhisattva disciples he had guided in the ten directions. Subsequently, he began teaching the foundational Dharma principles of the liberation path to the Śrāvaka Sangha of monks and nuns, namely the four major Āgama Sutras. After spending over ten years expounding the four major Āgamas, the World-Honored One then transitioned to teaching the Mahayana sutras. This *Mahāvaipulya Tathāgatagarbha Sūtra* was the first sutra he taught after concluding the Śrāvaka Dharma and turning to the Mahayana Dharma. This indicates that this sutra forms the foundation of the Mahayana path, serving the function of inspiring faith. It inspires faith in the Mahayana Dharma among the assembly, enabling them to accept the Tathāgatagarbha Dharma, and leading sentient beings to believe that within their own bodies resides the subtle and profound Tathāgatagarbha. When sentient beings develop unwavering faith in the reality that they possess the Tathāgatagarbha, the practice of the faith-stage bodhisattva is perfected. Thereafter, they enter the abiding stage of practice, commencing the cultivation of the Six Pāramitās, preparing to realize the mind and perceive the true nature.

The first three characters of the sutra title, Mahāvaipulya (Great, Extensive, and Equal), are all used to describe and characterize the essential nature of the Tathāgatagarbha, fully revealing the unparalleled supremacy of the Tathāgatagarbha Dharma. The first character is Mahā (Great). What does "Great" mean? "Great" signifies that the Tathāgatagarbha is the supreme sovereign of the Three Realms, governing all dharmas within the Three Realms, encompassing everything without exception. All dharmas are born from and governed by the Tathāgatagarbha; there is no dharma existing outside of the Tathāgatagarbha. The Tathāgatagarbha, depending on conditions, can manifest all dharmas. All dharmas are subsumed under the governance of the Tathāgatagarbha; all dharmas return to and are included within the Tathāgatagarbha. Therefore, the Tathāgatagarbha is the greatest and foremost dharma within the mundane world.

The meaning of the second character, Vaipulya (Extensive/Vast), signifies that the Tathāgatagarbha is upright, genuine, true, and unconditioned. It is the most correct dharma among both mundane and supramundane dharmas. It is the true and direct cause capable of giving rise to the birth of all dharmas. It is not a derivative or secondary dharma; it is the true, unborn, unceasing, unchanging, and non-deviating dharma. In contrast, all other dharmas born from it are derivative, deviant dharmas; they are characterized by birth and death, change, and impermanence; they are not true dharmas.

Sama (Equal) means equal and impartial. All dharmas within the Three Realms are born from the Tathāgatagarbha. Based on the fundamental essence of the Tathāgatagarbha, all dharmas are equal. The statement that all sentient beings and Buddhas are equal is made based on this fundamental nature and essence of the Tathāgatagarbha. Although the manifestations of all phenomena within the Three Realms arising from the Tathāgatagarbha appear unequal, their essential substance is equal. Their substance is all generated by the seven fundamental seeds of the Tathāgatagarbha; they are all of the nature of the Tathāgatagarbha. Therefore, the Tathāgatagarbha can manifest the equality of all dharmas. Moreover, the functions and essential nature of one Tathāgatagarbha compared to another are also equal and non-dual.

The three characters Mahāvaipulya in the sutra title mark the characteristic attributes of the Tathāgatagarbha. It is the greatest dharma in both the mundane and supramundane realms, the most correct dharma, the eternally unborn and unceasing dharma, and the dharma possessing the ultimate equality. The functions, essential nature, and roles of the Tathāgatagarbha within each sentient being are also equally identical, without distinction. Therefore, from this perspective, the mind, the Buddha, and sentient beings are without difference. Why is there no difference? Because these three are all the appearance of the Tathāgatagarbha; these three are all the nature of the Tathāgatagarbha; hence, there is no difference. The sutra title is explained in brief thus.

The translator was Guṇabhadra (meaning "Virtuous Merit"), originally from ancient Central India, born into a Brahmin family. After reading the *Samyuktābhidharma-hṛdaya-śāstra* and gaining insight, he converted to Buddhism. He first ordained and studied the Śrāvaka Dharma (Hinayana), later profoundly mastering the Mahayana. People of his time revered him as a "Mahayana person" (Mahāyānika). In the 12th year of the Yuanjia era of the Liu Song dynasty (435 CE), he traveled via the Lion Country (present-day Sri Lanka) and other places, arriving by sea at Guangzhou, where he resided at Yunfeng Temple on Yunfeng Mountain. The governor of Guangzhou, Che Lang, reported his arrival to Emperor Wen of Song. Emperor Wen then sent envoys to escort him to Nanjing, settling him at Qihuan Temple. The renowned scholar Yan Yanzhi of the time held him in great esteem, and the imperial princes of Song, Pengcheng Wang Yikang and Qiao Wang Yixuan, also revered him as their teacher. In this favorable environment, he soon commenced the work of translating Buddhist scriptures. That we have the affinity to study this sutra today is due cause for heartfelt gratitude towards this great Buddhist master.