The reality of Buddha nature

all beings have Buddha nature
although it is covered by their
blind passions

Fragment from my book 

Simple Teachings on Emptiness and Buddha nature

Buddha nature has many names like Tathagata-garbha, Buddha-garbha, Self, Nirvana, Buddhahood, Enlightenment, Suchness, Thusness, Dharmakaya, etc, all indicating to the fact that there is something truly REAL, uncreated and unconditioned beyond the various levels of illusion, blind passions, and the empty samsaric phenomena.

In the Tathagatagarbha Sutra, Shakyamuni put on a miraculous display for the sake of teaching beings the doctrine of Buddha nature,

“There appeared in the sky a countless number of thousand-petaled lotus flowers as large as chariot wheels, filled with colors and fragrances that one could not begin to enumerate. In the center of each flower was a conjured image of a Buddha. The flowers rose and covered the heavens like a ratna banner, each flower giving forth countless rays. The petals all simultaneously unfolded their splendor and then, through the Buddha rddhi (power), all withered in an instant. Within the flowers all the Buddha images sat cross-legged in the lotus position, and each issued forth countless hundred thousands of rays. The adornment of the spot at the time was so miraculous (adbhuta) that the whole assembly rejoiced and danced ecstatically. In fact, it was so very strange and miraculous that all began to wonder why all the countless wonderful flowers should suddenly be destroyed. As they withered and darkened, the smell they gave off was foul and loathsome.”[1]

He then explained,

"Kulaputras[2] (noble sons), here is a comparison that can be drawn between the countless flowers conjured up by the Buddha that suddenly withered and the innumerable conjured Buddha images with their many adornments, seated in the lotus position within the flowers, who cast forth light so exceedingly rare that there was no one in the assembly who did not show reverence. In a similar fashion, kulaputras, when I regard all beings with my Buddha eye (cakshur), I see that hidden within the blind passions (kleshas) of greed (raga), confusion (lobha), hatred (dvesha ) and obscuration (moha) there is seated augustly and unmovingly the Tathagata jnana (wisdom of Tathagata/Buddha), the Tathagata-vision and the Tathagata kaya (the ultimate body of Tathagata/ Buddha).

Kulaputras (noble sons), all beings, though they find themselves with all sorts of blind passions (kleshas/bonno), have a Tathagatagarbha that is eternally unsullied, and that is replete with virtues no different from my own. Moreover, kulaputras, it is just like a person with supernatural vision who can see the bodies of Tathagatas seated in the lotus position inside the flowers, even though the petals are not yet unfurled; whereas after the wilted petals have been removed, those Tathagatas are manifested for all to see. In similar fashion, the Buddha can really see the beings Tathagata-garbha. And because He wants to disclose the Tathagata-garbha to them, he expounds the sutras and the Dharma, in order to destroy blind passions (kleshas) and reveal the Buddha-dhatu (Buddha element or Buddha nature).

Kulaputras, such is the Dharma of all Buddhas. Whether or not Buddhas appear in the world,

the Tathagata-garbha of all beings are eternal and unchanging. It is just that they are covered by the blind passions (kleshas) of sentient beings. […]

The Buddha sees that all kinds of beings

Universally possess the Tathagata-garbha.

It is covered by countless kleshas (blind passions),

Just like a tangle of smelly, wilted petals.

So I, on behalf of all beings,

Everywhere expound the Saddharma[3],

In order to help them remove their kleshas (blind passions)

And quickly reach the Buddha way.

I see with my Buddha eye

That in the bodies of all beings

There lies concealed the Buddha-garbha (essence of Buddha),

So I expound the Dharma in order to reveal it.”[4]

The display of lotus flowers that withered and started to smell badly but contained images of Buddhas inside is very easy to understand. The smelly lotuses are us, people filled with blind passions and ignorance, caught in the chains of samsaric existence. However, such wretched beings possess the Buddha nature. In comparison with the deluded personality (the false self) represented by the smelly and withered lotuses, this Buddha nature is our true reality and our true Self, as Shakyamuni also said in the Mahaparinirvana Sutra,

“Non-self (false self or not the true self) is samsara, the Self (true Self) is the Tathagata”[5]

Because samsara and all that it includes, especially the samsaric beings, depends on causes and conditions and it is empty (void), it cannot be our true identity, so it is not the self of anybody, while the true nature of all beings which is eternal, uncreated and unconditioned is what we really are - our true Self, our genuine identity. Speaking in ultimate terms, we are not samsara, but concealed Buddha nature, we are not samsaric beings, but undiscovered Buddhas. When you, the reader of these lines, will discover your Buddha nature and become a Buddha in the enlightened environment of the Pure Land of Amida, then you will become the real YOU or the Real Self.  As Shakyamuni also said,

“’Self’ means ‘Tathagatagarbha’. Every being has Buddha nature. This is the Self. Such Self has, from the very beginning, been under cover of innumerable defilements (kleshas). That is why man cannot see it.”[6]

The term Tathagatha-garbha or Buddha-garbha refer to the same thing. “Garba” means womb, matrix, essence or embryo. So, the Tathagathagarbha or Buddhagarbha are translated as having the essence of Tathagatha or Buddha. When it is said in some texts that “all beings are Tathagathagarbha” it means something like “all beings are havers of the heart-essence of the Tathagatha”[7] and that all beings have the essence (garbha) of the Tathagatha/Buddha.[8]

The term Tathagata is a synonym for Buddha. It is composed of "tathā" and "āgata, which means "thus come", or "tathā" and “gata", which means "thus gone". The term refers to a Buddha who has "thus gone" from samsara into Nirvana, but also who has "thus come" from Nirvana to work for the salvation of all sentient beings.  

Now coming back to the Tathagatagarbha Sutra, we see that Shakyamuni makes a number of comparisons to help us better understand the truth that all beings equally possess the Buddha nature (Buddha essence/Tathagatha essence). Let’s read and reflect on them (the words in brackets are my own),

"Or kulaputras (noble sons), it is like pure honey in a cave or a tree, surrounded and protected by a countless swarm of bees. It may happen that a person comes along who knows some clever

techniques. He first gets rid of the bees and takes the honey, and then does as he will with it,

eating it or giving it away far and wide. Similarly, kulaputras, all beings have the Tathagatagarbha (the essence of Tathagatha/Buddha nature).

It is like pure honey in a cave or tree, but it is covered by kleshas (blind passions/defilimenets), which, like a swarm of bees, keep one from getting to it. With my Buddha eye I see it clearly, and with appropriate virtuous expedients I expound the Dharma, in order to destroy kleshas and reveal the Buddha vision (help them discover their Buddha nature and its inherent Buddha wisdom). And everywhere I perform Buddha deeds for the benefit of the world (Buddha helps all beings discover their Buddha nature).

[…]

It is just like what happens when all the kernels,

The husks of which have not yet been washed away,

Are disdained by someone who is impoverished,

And said to be something to be discarded.

But although the outside seems like something useless,

The inside is genuine and not to be destroyed.

After the husks are removed,

It becomes food fit for a king.

I see that all kinds of beings

Have a Buddhagarbha (the essence of the Buddha/Buddha nature) hidden by kleshas (blind passions).

I preach the removal of those things

To enable them to attain universal wisdom.

Just as I have a Tathagata-dhatu (nature of Tathagatha/Buddha),

So do all beings.”

Or, kulaputras (noble sons), it is like the genuine gold that has fallen into a pit of waste and been submerged and not seen for years. The pure gold does not decay, yet no one knows that it is there (unenlightened beings cannot see their Buddha nature). But suppose there came along someone with supernatural vision, who told people, 'Within the impure waste there is a genuine gold trinket. You should get it out and do with it as you please.' Similarly, kulaputras, the impure waste is your innumerable klesha (blind passions). The genuine gold trinket is your Tathagatagarbha (Buddha essence/Buddha nature). For this reason, the Tathagata widely expounds the Dharma to enable all beings to destroy their kleshas (blind passions), attain correct perfect Enlightenment and perform Buddha deeds.

"It is like a store of treasure

Inside the house of an impoverished man.

The owner is not aware of it.

For a very long time it is buried in darkness,

As there is no one who can tell of its presence.

When you have treasure but do not know of it (when you are unenlightened),

This causes poverty and suffering (you are subject of samsaric sufferings).

When the Buddha eye observes beings,

It sees that, although they transmigrate

Through the five gati (five realms of samsaric existence)[9]

There is a great treasure in their bodies

That is eternal and unchanging.

"It is like a traveller to another country

Carrying a golden statue,

Who wraps it in dirty, worn-out rags

And discards it in an unused field.

One with supernatural vision sees it

And tells other people about it.

They remove the dirty rags and reveal the statue

And all rejoice greatly.

My supernatural vision is like this.

I see that beings of all sorts

Are entangled in kleshas (blind passions) and evil actions

And are plagued with all the sufferings of samsara.

Yet I also see that within

The dust of ignorance of all beings,

The Tathagatagarbha (the essence of Tathagataha/the Buddha nature) sits motionless,

Great and indestructible.

After I have seen this,

I explain to bodhisattvas that

Kleshas (blind passions) and evil actions

Cover the most victorious body (the Dharmakaya or body of ultimate Reality/Buddha nature).

You should endeavor to sever them (we sever our blind passions upon birth in the enlightened environment of Amida’s Pure Land),

And manifest the Tathagata jnana (the Buddha wisdom).

Or, kulaputras (noble sons), it is like a woman who is impoverished, vile, ugly and hated by others, who bears an Arya (noble) son in her womb. He will become a Cakravartin King (universal monarch), a ruler of all the four directions. But she does not know his future history and constantly thinks of him as a baseborn, impoverished child. In like fashion, the Tathagata sees that all beings are carried around by the samsara cakra (wheel of samsara), receiving suffering and poison, but their bodies possess the Tathagatagarbha (the essence of Tathagatha/Buddha nature). Just like that woman, they do not realize this. This is why the Tathagata (Buddha) everywhere expounds the Dharma, saying, 'do not consider yourselves inferior or base. You all personally possess the Buddhadhatu (the nature of Buddha).'

Or, kulaputras (noble sons), it is like a master foundry man casting a statue of pure gold. After casting is complete, it is inverted and placed on the ground. Although the outside is scorched and

blackened, the inside is unchanged. When it is opened and the statue taken out, the golden

color is radiant and dazzling. Similarly, when the Tathagata observes all beings, He sees that the Buddhagarbha (essence of Buddha/Buddha nature) is inside their bodies replete with all its many virtues. After seeing this, He reveals far and wide that all beings will obtain relief. He removes kleshas (blind passions) with his Vajra jnana (diamond wisdom) and reveals the Buddha-kaya (Dharmakaya or body of ultimate reality) like a person uncovering a golden statue.”[10]

The above passages are so simple to understand that they need no further explanations. The Buddha nature is real and is the true nature of all beings. It is what we’ll find upon birth in the Pure Land of Amida after the death of this illusory body. Unlike the various samsaric planes of existence, the Pure Land (also called Land of Peace) is the soil (realm) of Enlightenment, the perfect garden manifested by Amida where everything is conducive to the discovery of our Buddha nature and its inherent perfect qualities. As Shinran said,

“Tathagata is none other than Nirvana;
Nirvana is called Buddha-nature.
Beyond our ability to attain it in the state of foolish beings,
We will realize it on reaching the Land of Peace”.[11]

More about the special characteristics of this Buddha nature will be explained in the next articles in the series.

to be continued 

---

[1] Tathagatagarbha Sutra, translated by William H. Grosnick, published in "Buddhism In Practice" (Donald S. Lopez [ed.], Princeton University Press, 1995

[2] Kulaputra is a sanskrit term meaning “a nobly born son”. It is used frequently in Mahayana sutras to refer to devoted disciples of the Buddha. 

[3] The Sanskrit term "Saddharma" is composed of the words 'Dharma' ('law/teaching') and 'sat' ('right, true, and good').

[4] Tathagatagarbha Sutra, translated by William H. Grosnick, published in "Buddhism In Practice" (Donald S. Lopez [ed.], Princeton University Press, 1995. Some words were adapted by me for a better understanding.

[5] Mahaparinirvana Sutra, translated by Kosho Yamamoto from Dharmakshema’s Chinese version, edition printed by Dr Tony Page, 2004,verse 119,  p.22

[6] Mahaparinirvana Sutra, translated by Kosho Yamamoto from Dharmakshema’s Chinese version, edition printed by Dr Tony Page, 2004, verse 417, p.69

[7] The Tathagatagarbha doctrine or Tathagatagarbha Sutras are Shakyamuni’s collection of teachings focused on the idea that all beings have Buddha nature.

[8] The Buddha Within, Tathagatagarbha Doctrine According to the Shentong Interpretation of the Ratnagotravibhaga, S.K. Hokam, State University of New York Press, 1991, p.99-100

[9] The samsaric realms are numbered six or five. When they are said to be five, the realm of asuras (demigods) is countered among the realms of the devas (gods) and when they are said to be six, the asuras are counted separately.

[10] Tathagatagarbha Sutra, translated by William H. Grosnick, published in "Buddhism In Practice" (Donald S. Lopez [ed.], Princeton University Press, 1995

[11] Hymns of the Pure Land (Jodo Wasan) – Hymns to Amida based on Various Sutras, The Colelcted Works of Shinran, Jodo Shinshu Hongwanji-ha, Shin Buddhism Translation Series, Kyoto, 1997, p.350