Chapter Five: Eight Analogies for the Tathagatagarbha

**Original Text:** Furthermore, good sons, it is like pure honey within a rock or tree, surrounded and guarded by countless swarms of bees. Then, a person with skillful means and wisdom first removes those bees and then takes the honey, consuming it at will and bestowing it upon others near and far.

**Explanation:** The World-Honored One is adept at using various analogies to imply that all sentient beings possess the Tathagatagarbha within themselves, enabling them to believe and accept that they inherently possess the wisdom and virtuous marks of the Tathagata. Then, the World-Honored One expounds the Dharma to sentient beings, revealing the wisdom and virtuous marks of the Tathagata, so that upon realizing them, sentient beings may gradually attain unsurpassed Buddhahood in the future.

The Buddha said: Good sons, it is like pure honey located in a tree or a rocky place, guarded by countless bees. This honey is the sole sustenance of the bees, so they protect it as if it were their very lives. Because bees possess venom and can sting and harm people, ordinary individuals dare not approach to collect the pure honey. However, a person with ingenious methods can obtain it. He devises means to first remove the bees and then takes the pure honey. After consuming what he needs, he shares the remainder with relatives and friends near and far.

**Original Text:** Similarly, good sons, all sentient beings possess the Tathagatagarbha, like that pure honey within the rock or tree. It is obscured by afflictions, just as the honey is guarded by the bees. With my Buddha-eye, I observe this truthfully. Through skillful means, I expound the Dharma accordingly, eradicate afflictions, reveal the Buddha’s knowledge and vision, and universally perform Buddha’s work for the sake of the world.

**Explanation:** Good sons, the Tathagatagarbha is likewise. All sentient beings possess the Tathagatagarbha within the afflictions of the five aggregates, just as the honey is within the rock or tree. The Tathagatagarbha is like the pure honey, and afflictions are like the bees. Afflictions obscure the Tathagatagarbha, just as bees guard the honey. Sentient beings lack skillful means and cannot realize the Tathagatagarbha. With my Buddha-eye, I observe that sentient beings indeed all possess the Tathagatagarbha within themselves. I use various skillful means to expound the Dharma for sentient beings, aiming to subdue their afflictions, remove obscurations, reveal the Buddha’s knowledge and vision for sentient beings, and enable them to realize it, thereby universally bestowing upon all sentient beings the performance of Buddha’s work.

Because the Buddha’s mind is pure and unobstructed, He not only perceives His own Tathagatagarbha but also perceives the Tathagatagarbha of all sentient beings. When the Buddha expounds the Dharma to reveal it to sentient beings and subdues their afflictions, the Tathagatagarbha becomes manifest. It is not that the Tathagatagarbha manifests by itself; rather, after afflictions are subdued, the mind becomes pure and settles, just as when clear water appears, the moon of the Tathagatagarbha reflects upon it. When the water is turbid, does the moon of the Tathagatagarbha exist? It does, but the turbid water cannot reflect it. Afflictions are like murky water obscuring the mind-field, preventing sentient beings from discovering the Tathagatagarbha within themselves.

When the perceiving mind is burdened with afflictions, it lacks skillful means and cannot discover the treasure within the body. Only when the water of the perceiving mind settles and becomes clear, and afflictions are subdued, can it reflect the moon of the Tathagatagarbha, thereby discovering and realizing the Tathagatagarbha. Thus, the Buddha’s knowledge and vision are revealed and realized. The purpose of the Buddha’s expounding of the Dharma in the world is precisely this: to eradicate sentient beings’ afflictions, enable them to reveal, realize, and enter the Buddha’s knowledge and vision, and accomplish the Buddha Way. Therefore, the Buddha universally performs Buddha’s work for the sake of the world. This “Buddha’s work” refers to expounding the Dharma for sentient beings, eradicating afflictions, and revealing the Dharma of the Tathagatagarbha. It does not refer to contemporary Buddhist rituals (such as consecrations, blessings, or deliverance ceremonies). Truly, the real Buddha’s work is expounding the Dharma to reveal the Tathagatagarbha within sentient beings.

**Original Text:** At that time, the World-Honored One spoke in verse:

Like honey in a rock-tree,

Surrounded by countless bees—

One with skillful means

First removes those swarms.

The Tathagatagarbha of sentient beings

Is like honey in a rock-tree;

Bound by afflictions and defilements,

It is guarded like the swarms.

For the sake of sentient beings,

I skillfully expound the true Dharma,

Eradicating the affliction-bees,

Revealing the Tathagatagarbha.

Endowed with unimpeded eloquence,

I proclaim the nectar of Dharma,

Universally enabling them to attain perfect enlightenment,

With great compassion aiding all beings.

**Explanation:** After this analogy was spoken, the World-Honored One summarized it in verse:

**Like honey in a rock-tree, surrounded by countless bees—one with skillful means first removes those swarms.** It is like honey on a rock-tree, surrounded and guarded by countless bees. To obtain the honey, a person with skillful means must first remove the guarding bees, for their presence obscures the honey, preventing others from approaching to collect and consume it. The bees symbolize the afflictions of sentient beings, and the honey symbolizes the Tathagatagarbha. Sentient beings are originally obscured by afflictions and cannot realize the Tathagatagarbha to attain liberation through it.

If someone uses skillful means, they can extract the honey and enjoy it. If sentient beings possess skillful means and subdue afflictions, they can seek and discover the Tathagatagarbha within themselves. The person who removes the bees first symbolizes that sentient beings who wish to realize the mind and see the nature must first subdue afflictions. When afflictions are subdued, the mind becomes pure, wisdom manifests, and they can realize the mind, see the nature, and realize their own Tathagatagarbha.

**The Tathagatagarbha of sentient beings is like honey in a rock-tree; bound by afflictions and defilements, it is guarded like the swarms.** The Tathagatagarbha within sentient beings is like honey within a rock or tree. The afflictive bonds of greed, hatred, and delusion, and the entanglements of worldly defilements, guard it like swarms of bees. “Bonds” refer to the knots of afflictions in sentient beings, such as greed, hatred, delusion, arrogance, and other afflictive knots. “Bonds” also refer to the envoys of afflictions that constantly entangle the self-mind, obscuring it from seeing the Tathagatagarbha. Daily defilements and afflictions also entangle the Tathagatagarbha within oneself, concealing it and preventing self-discovery. These afflictive bonds and defilements must be removed for the Tathagatagarbha to manifest, enabling sentient beings to realize it and attain liberation through it. If afflictions are not removed, greed, hatred, and ignorance will keep the mind impure, preventing the Tathagatagarbha from being seen.

**For the sake of sentient beings, I skillfully expound the true Dharma, eradicating the affliction-bees, revealing the Tathagatagarbha.** For the sake of sentient beings, I use various skillful means to expound the Dharma of the Tathagatagarbha, eradicating the affliction-bees, and revealing the Tathagatagarbha. The Dharma of the Tathagatagarbha is called the true Dharma. “True” means correct and genuine. “Revealing the Tathagatagarbha” does not mean that the Tathagatagarbha did not originally exist and is now being created; rather, it means to reveal and manifest what was already present. The Tathagatagarbha originally exists but is obscured by afflictions and cannot be seen. Now, the Tathagata reveals and points it out, enabling sentient beings to realize the Tathagatagarbha by following the pointer.

**Endowed with unimpeded eloquence, I proclaim the nectar of Dharma, universally enabling them to attain perfect enlightenment, with great compassion aiding all beings.** The Buddha is endowed with unimpeded eloquence, expounding wondrous teachings and proclaiming various sublime Dharmas, proclaiming the nectar of Dharma, universally enabling all sentient beings to eradicate afflictions, realize the Tathagatagarbha, attain pure wisdom, ultimately become Buddhas, and with great compassion, aid all beings. Through proclaiming the immeasurable nectar of Dharma, the Buddha universally enables all sentient beings to attain perfect enlightenment and, with immeasurable great compassion, universally aids and rescues all beings, enabling them to leave suffering and attain bliss, achieve great liberation, and accomplish the Buddha Way.

**Original Text:** Furthermore, good sons, it is like unhusked rice grains, still covered by husks and bran. The poor and foolish despise them, considering them discardable. Once thoroughly cleaned and refined, they become fit for royal use.

**Explanation:** The Buddha said: Furthermore, good sons, it is like newly harvested rice grains that have not been hulled or dehusked, still encased in their outer shells. Sentient beings who are poor and foolish, unaware of their true value, despise these grains, consider them useless, do not regard them as noble food, and discard them. If the husks and bran are removed, the remaining essence is refined rice, which is consumed by kings and ministers.

Although the outer husk is inedible, the inner part contains refined rice. Sentient beings who are poor and foolish do not recognize the value of unhulled rice and discard it as worthless waste. If skillful means are used to process the grains, removing the husk and bran, what remains is the refined essence. This is an analogy.

**Original Text:** Similarly, good sons, with my Buddha-eye, I observe sentient beings: the husk of afflictions obscures the Tathagata’s immeasurable knowledge and vision. Therefore, with skillful means, I expound the Dharma accordingly, enabling them to eradicate afflictions, purify omniscient wisdom, and in all worlds, become the Perfectly Enlightened One.

**Explanation:** Good sons, with my Buddha-eye, I observe all sentient beings: the husk of afflictions obscures their own Tathagata’s immeasurable knowledge and vision, obscuring their own Tathagatagarbha. Due to this obscuration, the Tathagata’s knowledge and vision are concealed, and only the erroneous views of sentient beings are manifested, without revealing the Tathagata’s wisdom. Therefore, I use various skillful means to extensively expound the Dharma for sentient beings, enabling them to remove the obscurations of afflictive husks, purify their minds, reveal the Tathagata’s pure wisdom, and realize the Tathagatagarbha. Once afflictions are removed, sentient beings manifest pure wisdom. When wisdom is perfected, they accomplish the Buddha Way and ultimately become Buddhas.

Therefore, what is Buddhahood achieved through? It is achieved through wisdom. How should one cultivate wisdom? By using various skillful means such as upholding precepts, meditation, generosity, patience, diligence, and wisdom—the six paramitas—to subdue afflictions, eliminate ignorance, manifest pure wisdom, and ultimately, with pure wisdom, attain unsurpassed enlightenment.

**Original Text:** At that time, the World-Honored One spoke in verse:

Like all unhusked rice,

Covered by husks and bran—

The poor despise it,

Considering it discardable.

Outwardly seeming useless,

Its essence remains intact within;

Once husks and bran are removed,

It becomes a royal meal.

I see sentient beings—

Afflictions conceal the Buddha-treasure;

I expound methods to eradicate them,

Enabling them to attain omniscience.

Like my Buddha-nature,

So too do sentient beings possess it;

Through revelation and purification,

They swiftly attain the supreme path.

**Explanation:** At that time, the World-Honored One summarized with a verse:

**Like all unhusked rice, covered by husks and bran—the poor despise it, considering it discardable.** It is like all grains that have not been processed, still covered by husks and bran, with the chaff not removed. The poor despise them, considering these coarse things inedible and discardable.

**Outwardly seeming useless, its essence remains intact within; once husks and bran are removed, it becomes a royal meal.** Although the outer husk and bran seem useless, the inner fruit (refined rice) remains intact and should not be discarded. This analogy symbolizes our Tathagatagarbha, which is pure and indestructible. Though externally bound by sentient beings’ afflictions and seemingly useless, once afflictions are removed, the Tathagatagarbha is revealed.

Removing the outer husk and bran yields food fit for kings and ministers. Ordinary people, unaware of this inner treasure, discard it because they lack merit and skillful means to enjoy the refined rice. Thus, when sentient beings lack merit and wisdom, they cannot remove afflictions and realize the Tathagatagarbha. Before removing afflictions, they must cultivate merit. After merit is perfected, they can subdue afflictions, realize the Tathagatagarbha, purify wisdom, and when purity reaches perfection, perfect merit and wisdom, accomplishing the Buddha Way.

**I see sentient beings—afflictions conceal the Buddha-treasure; I expound methods to eradicate them, enabling them to attain omniscience.** I see all sentient beings in the six realms of rebirth; their afflictions conceal the Tathagata’s treasure within. Due to these afflictive obscurations, the Tathagatagarbha cannot manifest. I expound methods to eradicate afflictions for sentient beings, enabling them to attain omniscience.

When afflictions obscure, is the Tathagatagarbha truly unable to manifest? No, the Tathagatagarbha is always manifesting, never hidden; the wise constantly perceive it. It is merely that sentient beings’ afflictions are like dark clouds obscuring sunlight, making the mind impure and preventing them from seeing the Tathagatagarbha. Therefore, the Buddha expounds methods to eradicate afflictions, enabling sentient beings to attain pure wisdom. Omniscience refers to the wisdom attained through Mahayana and Hinayana practice, including the wisdom of liberation, the wisdom of cessation, the wisdom of non-arising, the wisdom of the Four Noble Truths, and so on. The wisdom of the Four Noble Truths is the wisdom to eradicate afflictions and attain pure wisdom. Upon realizing the Tathagatagarbha, the great wisdom of prajna manifests.

**Like my Buddha-nature, so too do sentient beings possess it; through revelation and purification, they swiftly attain the supreme path.** Just as my Tathagata-nature is, so too is that of sentient beings. I merely reveal and teach sentient beings, enabling their minds to become pure, discover and realize their own Tathagata-nature, and then swiftly attain unsurpassed Bodhi. The Buddha’s Tathagata-nature is thus, and sentient beings’ Buddha-nature is also thus, no different from the Buddha’s, both utterly pure.

The Buddha expounds the Dharma to reveal it to sentient beings, enabling them to purify their minds, attain omniscience, and ultimately, when all-knowing wisdom is fully perfected, swiftly attain the unsurpassed path. Therefore, what is the method to attain Buddhahood? Cultivate merit, subdue afflictions, attain pure wisdom, and when pure wisdom is perfected, accomplish the Buddha Way. Thus, the practice of all Dharmas takes the realization of the Tathagatagarbha as the goal, the key, and the center. Therefore, the method of realizing the mind and seeing the nature is paramount and the initial expedient means of practice.

**Original Text:** Furthermore, good sons, it is like genuine gold fallen into a filthy place, hidden and unseen. After many years, the gold remains undestroyed, yet none know of it.

**Explanation:** Furthermore, good sons, it is like genuine gold fallen into a filthy place, hidden and unseen. After many years, the gold remains undestroyed, yet none remember it.

The World-Honored One gave a third analogy, using genuine gold to symbolize the Tathagatagarbha. Genuine gold fallen into a filthy place is hidden and unseen; no one can see it or extract it. After many, many years, the gold remains undestroyed. Because so much time has passed, everyone has forgotten about it, and no one knows that genuine gold lies within the filth. This filthy place refers to the afflictions of sentient beings. Within the afflictive bodies of sentient beings lies the Tathagatagarbha, yet sentient beings themselves are unaware.

**Original Text:** One with the divine eye tells the crowd: “Within this filth lies genuine gold. You should extract it and enjoy it at will.” Similarly, good sons, the filthy place is the mass of immeasurable afflictions. The genuine gold is the Tathagatagarbha. The one with the divine eye is the Tathagata. Therefore, the Tathagata extensively expounds the Dharma, enabling sentient beings to eradicate afflictions, all attain perfect enlightenment, and perform Buddha’s work.

**Explanation:** One with the divine eye tells the crowd: “Within this filthy place lies genuine gold. You should devise means to extract it and then enjoy it at will.” Truly, good sons, the filthy place is the gathering place of immeasurable afflictions. The genuine gold is the Tathagatagarbha. The one with the divine eye is the World-Honored Tathagata. Therefore, the Tathagata extensively expounds the Dharma for sentient beings, enabling them to eradicate afflictions, all realize anuttara-samyak-sambodhi, and then universally deliver others, all attaining perfect enlightenment.

One with the divine eye can see everything, even treasures buried deep beneath the earth, without any obstruction, for the divine eye is unobstructed. The one with the divine eye symbolizes the Buddha, the World-Honored One. The Buddha’s great wisdom can perceive the Tathagatagarbha treasure within sentient beings. To enable sentient beings to recognize it, the Buddha expounds the Dharma, pointing out the location of the treasure, enabling them to see it. The Buddha tells sentient beings that within the five aggregates, where afflictions gather, lies the Tathagatagarbha. They should quickly subdue afflictions, discover it within, attain the treasure of wisdom, and thenceforth enjoy it, attaining great freedom. When the treasure of wisdom is perfected, they become Buddhas. The Buddha came to this world to extensively expound the Dharma for sentient beings precisely to enable them to eradicate afflictions, all attain perfect enlightenment, and then perform Buddha’s work. The Buddha’s work refers to expounding the Dharma, delivering sentient beings, revealing the Tathagata’s vision for sentient beings, and revealing the Dharma of the Tathagatagarbha.

**Original Text:** At that time, the World-Honored One spoke in verse:

Like gold in filth,

Hidden and unseen—

One with the divine eye perceives it

And informs the crowd:

“If you extract it,

Cleanse it until pure,

Enjoy it at will—

All kin shall rejoice!”

The Thus-Gone One’s eye thus

Observes sentient beings:

Within the filth of afflictions,

The Buddha-nature remains undestroyed.

Expounding Dharma accordingly,

Enabling them to accomplish all deeds;

The Buddha-nature obscured by afflictions—

Swiftly cleanse it to purity.

**Explanation:** The Buddha summarized this section in verse:

**Like gold in filth, hidden and unseen—one with the divine eye perceives it and informs the crowd.** Just as genuine gold is hidden in a filthy place, unseen by anyone, one with the divine eye can see it and informs sentient beings that they should devise means to extract the gold. Thus, upon attaining enlightenment under the Bodhi tree, the Buddha knew that all sentient beings possess the wisdom and virtuous marks of the Tathagatagarbha, exclaiming: “Wonderful! All sentient beings possess the wisdom and virtuous marks of the Tathagata, yet due to deluded attachments, they cannot realize them.” Then, the Buddha expounded the Dharma for sentient beings, extending the finger pointing to the moon, revealing to sentient beings the expedient methods to realize the mind and see the nature, enabling them to realize the wisdom and virtuous marks of the Tathagata.

**“If you extract it, cleanse it until pure, enjoy it at will—all kin shall rejoice!”** If you can extract the genuine gold, cleanse it until pure, then you may enjoy it at will, and all relatives shall rejoice and partake in bliss.

Here, the World-Honored One instructs sentient beings that if they can realize the Tathagatagarbha from within their afflictive bodies and then eliminate defiled karmic seeds, they may enjoy it at will. Sentient beings’ Tathagatagarbha is wrapped in the defilements of afflictive ignorance. Through practice, they remove defiled seeds, eradicate ignorance, transform it into the undefiled consciousness, and attain the original pure gold—the Tathagatagarbha’s inherently pure essence.

Is the Tathagatagarbha originally impure? No, the Tathagatagarbha is originally pure. Why is it impure now? It is due to the defilements of the seventh consciousness. When it falls into afflictions and filth, it becomes a union of purity and impurity—not impure in itself, but wrapped in impurities. Therefore, sentient beings’ Tathagatagarbha is also called the “Tathagatagarbha in bondage,” wrapped in the afflictions of greed, hatred, and delusion. The Tathagatagarbha freed from bondage is the undefiled consciousness of the Buddha ground, also called Suchness.

**The Thus-Gone One’s eye thus observes sentient beings: within the filth of afflictions, the Buddha-nature remains undestroyed.** The Buddha-eye is thus. Observing sentient beings, within the mire of afflictions, the wisdom and virtuous marks of the Tathagata remain intact and undestroyed. The Buddha-nature is eternally pure and indestructible.

“Thus-Gone One” (Sugata) is an epithet of the Buddha, signifying one who departs well from the world, going to the place of great liberation, free from karmic hindrances, at ease and unimpeded. With the Buddha-eye, observing sentient beings immersed in greed, hatred, delusion, arrogance, doubt, and erroneous views—various afflictions—yet within these afflictions, the Buddha-nature, the Tathagatagarbha, is originally pure and undefiled, eternally indestructible.

**Expounding Dharma accordingly, enabling them to accomplish all deeds; the Buddha-nature obscured by afflictions—swiftly cleanse it to purity.** The Tathagata expounds the Dharma according to sentient beings’ various capacities, enabling them to realize the fundamental mind, the Tathagatagarbha, and accomplish all deeds. The Buddha-nature is obscured by afflictions; sentient beings cannot perceive it. Afflictions should be removed, obscurations cleared, the mind purified, and the Buddha-nature will manifest within the mind. The Buddha-nature is originally pure and ever-manifesting; it is merely that afflictions obscure the mind, preventing it from being seen. Therefore, afflictions should be swiftly removed to attain pure wisdom. Thus, practice entails removing the defilements of the deluded seventh consciousness, then manifesting great wisdom to become a Buddha.

**Original Text:** Furthermore, good sons, it is like a poor household with a hidden treasure. The treasure cannot speak: “I am here.” Since it neither knows itself nor has a voice, it cannot reveal itself. All sentient beings are likewise: the great Dharma treasure of the Tathagata’s knowledge, vision, powers, and fearlessness lies within their bodies. Unaware and unknowing, they indulge in the five desires, revolve in birth and death, and suffer immeasurably.

**Explanation:** The Buddha gave a fourth analogy. Furthermore, good sons, it is like a poor household with a hidden treasure that cannot be found. The treasure itself cannot speak, cannot tell people “I am here,” cannot reveal itself for others to know. All sentient beings are likewise: they fully possess the wisdom and virtuous marks of the Tathagata, fully endowed with the ten powers and four fearlessnesses, with the great treasure of Dharma within their five aggregates, yet they are unaware and unknowing, instead indulging in afflictive karmic obstructions and the five desires and six dusts, revolving in birth and death, suffering immeasurably. Therefore, Buddhas appear in the world to teach and transform ignorant, stubborn sentient beings, enabling them to realize the true reality and attain liberation.

The Tathagatagarbha treasure is likewise: It does not know itself, nor can it speak or express itself, nor actively reveal itself for others to know. Therefore, the Tathagatagarbha cannot realize itself; it cannot find itself. Thus, the Tathagatagarbha cannot awaken; it cannot awaken itself. Even if the Tathagatagarbha could awaken itself, the sixth and seventh consciousnesses would still not have realized the Tathagatagarbha; the sixth and seventh consciousnesses would still be full of ignorance, deluded and inverted, unawakened, and thus remain ordinary beings.

This means that the Tathagatagarbha within the five aggregates does not know itself and cannot prove its own existence. Even if the Tathagatagarbha could prove itself, the sixth and seventh consciousnesses would still not know or prove it, remaining unawakened. Similarly, when we investigate Chan to seek the Tathagatagarbha, the Tathagatagarbha cannot tell us where it is, nor can it prove its own existence or claim to be awakened. This indicates that investigating Chan uses the perceiving consciousness and mental faculty to seek the Tathagatagarbha; it is not the Tathagatagarbha seeking itself. Therefore, realizing the mind and awakening is the consciousness and mental faculty realizing the Tathagatagarbha and seeing the Tathagatagarbha; it is not the Tathagatagarbha realizing itself, nor is it the Tathagatagarbha realizing the mind and seeing the nature. Rather, it is the consciousness and mental faculty realizing the mind, with the object being the Tathagatagarbha, seeing the nature and function of the Tathagatagarbha. Realizing the mind and seeing the nature means this.

When we investigate Chan, the Tathagatagarbha will not step forward and say, “I am here.” The Tathagatagarbha has no self-nature; it cannot prove itself or say, “I am the Tathagatagarbha.” It does not know itself; the Tathagatagarbha is wordless and does not correspond to language. As the Buddha said, the treasure cannot realize itself or find itself; it is sentient beings who seek the treasure—that is, our five aggregates and seventh consciousness seeking the Tathagatagarbha, realizing it, and thereby realizing the mind and seeing the nature.

In this text, the World-Honored One definitively affirms that sentient beings possess the Tathagatagarbha within themselves. The Tathagatagarbha is truly existent, an entity, not illusory, not merely a name or concept, nor an expedient teaching. No one should foolishly claim that the Tathagatagarbha is merely a nominal designation, a concept without real existence, and therefore foolishly claim that awakening is seeing nothingness. Those who make such claims cannot be saved even by a thousand Buddhas appearing in the world; they will sink in perpetual darkness.

The Tathagatagarbha can give birth to and sustain all dharmas, mastering all dharmas. It is like vajra, eternally indestructible; nothing can destroy it. Instead, it enables all dharmas to arise, abide, change, and cease. Its meritorious power is incomparably great, fully endowed with the ten powers and four fearlessnesses, unmatched. The Tathagatagarbha is within sentient beings’ five aggregates, yet sentient beings themselves are unaware and unknowing, life after life indulging in the five desires of wealth, sex, fame, food, and sleep, indulging in form, sound, smell, taste, and touch, revolving in birth and death, suffering immeasurably.

**Original Text:** Therefore, Buddhas appear in the world to reveal the Tathagata’s Dharma treasure within the body. Those who believe and accept it purify omniscient wisdom. Universally for sentient beings, they reveal the Tathagatagarbha. With unimpeded eloquence, they become great benefactors. Similarly, good sons, with my Buddha-eye, I observe that sentient beings possess the Tathagatagarbha; therefore, for the sake of bodhisattvas, I expound this Dharma.

**Explanation:** The Buddha said: Therefore, Buddhas appear in the world to reveal the Tathagata’s treasure within sentient beings’ bodies. Sentient beings who believe and accept it purify omniscient wisdom. The World-Honored Buddha, with unimpeded eloquence, is the great benefactor of sentient beings, extensively revealing the Tathagatagarbha true Dharma for sentient beings. Sentient beings who believe and accept it without doubt, with purified wisdom, realize the Tathagatagarbha. Similarly, good sons, with my Buddha-eye, I observe that all sentient beings possess wisdom and virtuous marks within themselves; all possess the Tathagatagarbha eternally dwelling within their bodies, indestructible, utterly pure. Therefore, through various expositions, words, and analogies, I reveal it to sentient beings, display it for them, enabling them to reveal, realize, and enter the Buddha’s knowledge and vision.

**Original Text:** At that time, the World-Honored One spoke in verse:

Like a poor household

With a hidden treasure within—

The owner neither knows nor sees it,

Nor can the treasure speak.

For years, embracing ignorance,

With none to point it out—

Possessing treasure unknowingly,

Thus perpetually impoverished.

With Buddha-eye, I observe beings:

Though revolving in five paths,

The great treasure within their bodies

Eternally abides unchanged.

Having thus observed,

I expound for sentient beings,

Enabling them to attain the wisdom-treasure,

Greatly enriching and universally benefiting.

If they believe my words—

All possess the treasure within—

With faith, diligence, and skillful practice,

They swiftly attain the supreme path.

**Explanation:** After this analogy was spoken, the Buddha summarized it with a verse:

**Like a poor household with a hidden treasure within—the owner neither knows nor sees it, nor can the treasure speak.** It is like a poor household with a hidden treasure within the home; the owner does not know it, cannot see it, and cannot find it. The treasure itself cannot say, “I am here.”

**For years, embracing ignorance, with none to point it out—possessing treasure unknowingly, thus perpetually impoverished.** Thus, this poor person, for many, many years, remains in such ignorance, unaware that a treasure is hidden within the home, living for years in poverty and begging. No one tells him that treasure is buried within his home, let alone where it is hidden, for he lacks the merit to enjoy it then. Thus, though he possesses treasure within his home, the owner remains unaware. The treasure itself cannot speak out. Therefore, this person remains perpetually poor and destitute, living the life of a lowly pauper.

**With Buddha-eye, I observe beings: though revolving in five paths, the great treasure within their bodies eternally abides unchanged.** With Buddha-eye, I observe sentient beings. Though they revolve in the five paths, the great treasure remains within their bodies, eternally present within the five aggregates, unchanging and indestructible, able to benefit sentient beings endlessly. The five paths refer to the paths of gods, humans, hell-beings, hungry ghosts, and animals. The asura path is included within these five.

**Having thus observed, I expound for sentient beings, enabling them to attain the wisdom-treasure, greatly enriching and universally benefiting.** Having thus observed, knowing that sentient beings possess the great treasure within themselves, I expound the Dharma for sentient beings, revealing to them the treasure within their own bodies, enabling them to realize the great wisdom-treasure within themselves, become greatly wealthy elders, and extensively benefit immeasurable sentient beings. Do sentient beings obtain the wisdom-treasure from outside? No, it is the treasure within their own bodies, not obtained externally—the treasure originally present in their home, merely discovered.

**If they believe my words—all possess the treasure within—with faith, diligence, and skillful practice, they swiftly attain the supreme path.** If sentient beings believe my (the Buddha’s) words—that all possess the treasure within—then if they can believe and diligently practice various skillful methods, diligently cultivate the six paramitas, they can swiftly attain unsurpassed Buddhahood. First, they must believe the Buddha’s words that they possess the Tathagatagarbha within themselves, perfecting the stage of faith. Then, diligently practice the six paramitas, perfecting the conditions to be bodhisattvas, using various skillful means, extensively practicing the six paramitas, and finally realizing the Tathagatagarbha, realizing the mind and seeing the nature, attaining pure great wisdom, attaining all-knowing wisdom, and ultimately swiftly attaining unsurpassed perfect enlightenment.

Below is the fifth analogy, using the amala fruit to symbolize the Tathagatagarbha.

**Original Text:** Furthermore, good sons, it is like an amala fruit: its inner seed remains intact. Planted in the ground, it becomes a great king of trees. Similarly, good sons, with my Buddha-eye, I observe sentient beings: the Tathagata’s treasure lies within the shell of ignorance, like a seed within a pit.

**Explanation:** Furthermore, good sons, it is like an amala fruit, its inner seed indeed intact. Planted in the earth, the seed sprouts, takes root, flowers, bears fruit, and ultimately becomes a great king of trees. Similarly, good sons, with my Buddha-eye, I observe sentient beings: the Tathagata’s treasure lies within the shell of ignorance in their minds, like the seed of the fruit within the pit.

A very, very tall tree is a king of trees. How big is the seed? Very, very small, yet when planted in the earth, it can grow into a towering tree. The amala fruit symbolizes the Tathagatagarbha. The outer flesh and pit of the amala fruit symbolize the shell of ignorance—that is, sentient beings’ afflictive shell wrapping the Tathagatagarbha. With such thick ignorance in sentient beings’ minds, can they see the Tathagatagarbha? Of course not. The Buddha then teaches sentient beings methods to see the Tathagatagarbha: peel away the shell of ignorance to reveal the seed, which then has great use. Within the pit is the seed, which, when planted in the earth, will sprout, take root, flower, bear fruit, and grow into a towering tree.

**Original Text:** Good sons, that Tathagatagarbha is cool and heatless, a great aggregation of wisdom, the wondrous quiescence of nirvana, named the Tathagata, Worthy of Offerings, Perfectly Enlightened One.

**Explanation:** Good sons, that Tathagatagarbha is cool and without heat. “Heat” refers to the afflictions of greed, hatred, delusion, and ignorance; “cool” means utterly pure, without the afflictions of greed, hatred, and delusion, and the mind is tranquil. The Tathagatagarbha is a treasure of great wisdom; all wisdom is gathered within the Tathagatagarbha. It is also the wish-fulfilling jewel, able to manifest all dharmas and produce all dharmas. Its wondrous quiescence and nirvana have inexhaustible marvelous functions. All this describes the Tathagatagarbha—utterly pure and tranquil. “Nirvana” refers to possessing the nature of nirvana—unborn, undying, undefiled, unpure, uncoming, ungoing—and is provisionally named the Tathagata, Worthy of Offerings, Perfectly Enlightened One. This pure storehouse is also provisionally called Buddha. Upon discovering it, when wisdom is ultimately purified, one perfects Buddhahood. One possesses the Tathagatagarbha and will ultimately become the Tathagata, Worthy of Offerings, Perfectly Enlightened One.