Tathāgatagarbhasūtra

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Relevance to Buddha-nature

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Description from When the Clouds Part

The earliest one among these sūtras is the Tathāgatagarbhasūtra, which primarily consists of detailed descriptions of the nine examples for all sentient beings possessing the tathāgata heart that are also found in the Uttaratantra. The central and repeated message of the Tathāgatagarbhasūtra is that all beings bear a fully perfect buddha within themselves. However, these beings are not buddhas yet because they are not aware of the buddhahood that lies within them, which is obscured by the cocoons of afflictions and needs to be pointed out. Still, the true nature of all beings is not different from that of a buddha, and beings will manifest as buddhas once the obscuring afflictions have been removed. As Takasaki (1974) and Zimmermann (1998) point out, this topic is closely related to, and based on, the passage in the Buddhāvataṃsakasūtra about buddha wisdom being present in all beings (which precedes the Tathāgatagarbhasūtra and is also quoted in RGVV). Zimmermann (1998 and 2002) also points out some relationships and similarities between the Tathāgatagarbhasūtra and the Mahāparinirvāṇasūtra, the Mahābherīsūtra, the Saddharmapuṇḍarīkasūtra, and the Laṅkāvatārasūtra. (p. 12)

Most scholars agree that the Tathāgatagarbhasūtra was one of the earliest buddha-nature scriptures. Michael Zimmermann explains in his A Buddha Within that there are two versions of the text, the first of which lacks much of the content of the second, later recension. Like the Mahāparinirvāṇasūtra, the Tathāgatagarbhasūtra offers both ontological and soteriological definition of tathāgatagarbha, although “definition” is probably not the right word: the short text simply lists nine similes to describe the concept. These include a golden statue covered in mud and a seed that is destined to grow into a tree, suggesting both an already perfected nature and the potential to become something that one is presently not.

      Zimmermann and others have noted that tathāgatagarbha theory may have initially been developed more for an ethical and soteriological purpose; the Tathāgatagarbhasūtra did not have to explain the idea with complicated philosophical arguments because it was intended to encourage and inspire, not convince. It is an appeal to emotion rather than the intellect. Madhyamaka and Yogācāra schools of doctrine were then in ascendance in Mahāyāna communities, and it is reasonable to hypothesize that practitioners were put off by the seeming nihilism of Madhyamaka; emptiness is too easily interpreted to mean that the ultimate is, terrifyingly, simply a void. Yogācāra, meanwhile, advocated a theory of “class” or “disposition” (gotra) in which only certain beings were said to be able to attain enlightenment. Such a doctrine might leave some of the faithful—not to mention potential converts—feeling left out. The early tathāgatagarbha literature countered both. It offered a positive description of the ultimate—buddha-nature, the true and real nature of both a person and reality—and it guaranteed complete and perfect enlightenment to all beings who were willing to strive for it (on the Mahāyāna path, of course). Yogācāra, it should be noted, also uses positive language to describe the ultimate—mind, at least in later Yogācāra scriptures, is said to be truly existent—and this has led some scholars to erroneously label tathāgatagarbha a Yogācāra doctrine.

      The Tathāgatagarbhasūtra may have been translated into Chinese as early as the late third century by a man named Faju 法炬 who was active at least between 290 and 306. This information is based on a catalog called the Chu sanzang ji ji 出三藏記集 by Sengyou 僧祐 (445–518), but it is far from certain, and the assertion has been discounted by some scholars; it would certainly push back the date of the sūtra’s creation. The early surviving recension of the Tathāgatagarbhasūtra is the Dafangdeng rulaizang jing 大方等如來藏經 (Taishō 666), which was translated into Chinese in the early fifth century by Buddhabhadra. A second recension, Dafanghuang rulaizang jing 大方廣如來藏經 (T667), was translated by Amoghavajra around the middle of the eighth century.

      The first Tibetan translation was made around the year 800 as ’Phags pa de bzhin gshegs pa’i snying po zhes bya ba theg pa chen po’i mdo (D258). The Tibetan Yeshe De, who was later apotheosized into one of the twenty-five disciples of Padmasambhava (his mystical ability was said to be flight) is credited with the translation, alongside Śākyaprabha. One recension of the translation alternately credits the work to Jinamitra and Dānaśīla, prolific translators who are well represented in the Tibetan canon. There is reason, however, to doubt the association—Michael Zimmermann reasonably surmised that this was an attempt on the part of the scribe to connect the translation with more established figures. The Tibetan corresponds to the Chinese T667. The sūtra inspired at least one commentary, Golden Key (Gser gyi lde mig) by the great Butön Rinchen Drub. Nupchen Sangye Yeshe had earlier quoted the Tathāgatagarbhasūtra, albeit without mentioning the term tathāgatagarbha, in his Lamp for the Eyes in Contemplation (Bsam gtan mig sgron).

      It is translated into English by Michael Zimmerman in A Buddha Within and by William Grosnick in Buddhism in Practice.

Philosophical positions of this text

Is buddha-nature considered definitive or provisional?

  

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Does this text belong to definitive or provisional meaning?

  

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Do all beings have buddha-nature?

  

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To which "turning of the wheel" do the buddha-nature teachings belong?

  

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Is buddha-nature equated with emptiness or alayavijnana?

  

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Do buddha-nature teachings belong to the zhentong or rangtong view of emptiness?

  

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Are there one or three vehicles on the path to buddhahood?

  

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Do the author's writings belong to the analytic or meditative tradition of Uttaratantra exegesis?

  

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What is Buddha-nature?

  

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Does the author advocate the Svatantrika or Prasangika view of emptiness?

  

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An important sūtra source for the Ratnagotravibhāga, particularly for its discussion of the nine examples that illustrate how all sentient beings possess buddha-nature.

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An important sūtra source for the Ratnagotravibhāga, particularly for its discussion of the nine examples that illustrate how all sentient beings possess buddha-nature.

Go to the page with the definition of 'Tathāgatagarbhasūtra'

These are the root verses of the Uttaratantra attributed to Maitreya by the Tibetan tradition.

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Uttaratantra - The Ultimate Continuum, or Gyü Lama, is often used as a short title in the Tibetan tradition for the key source text of buddha-nature teachings called the Ratnagotravibhāga of Maitreya/Asaṅga, also known as the Mahāyānottaratantraśāstra. Skt. उत्तरतन्त्र Tib. རྒྱུད་བླ་མ་ Ch. 寶性論

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kleśa - Often referred to as poisons, these are a class of disturbing or disruptive emotional states that when aroused negatively affect or taint the mind. Skt. क्लेश Tib. ཉོན་མོངས་ Ch. 煩惱

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RGVV - Ratnagotravibhāgavyākhyā

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Mahāyānottaratantraśāstravyākhyā - This is the title of Asaṅga's commentary to the Gyü Lama that is given by Tibetan sources instead of the Ratnagotravibhāgavyākhyā. Skt. महायानोत्तरतन्त्रशास्त्रव्याख्या Tib. ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་རྣམ་པར་བཤད་པ།

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According to the Tibetan tradition this is Asaṅga's commentary to the Uttaratantra.

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"This sūtra became an important scriptural source for the discussion of buddha-nature in China and is famous for associating the term buddhadhātu with tathāgatagarbha.

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Descent into Laṅka Sūtra, a very influential text in East Asia and Nepal.

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Taishō - Taishō Shinshū Daizōkyō, Chinese Tripiṭaka

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sūtra - Sūtras mainly refer to the discourses delivered by the Buddha and his disciples, and the Sūtra corpus is one of the three main sets of teachings which form the Buddhist canon. Skt. सूत्र Tib. མདོ། Ch. 佛经

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tathāgatagarbha - Buddha-nature, literally the "womb/essence of those who have gone (to suchness)." Skt. तथागतगर्भ Tib. དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་ Ch. 如来藏

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tathāgatagarbha - Buddha-nature, literally the "womb/essence of those who have gone (to suchness)." Skt. तथागतगर्भ Tib. དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་ Ch. 如来藏

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bīja - A seed, commonly used figuratively in the sense of something which has the potential to develop or grow, and likewise as the basic cause for this development or growth. Skt. बीज Tib. ས་བོན་ Ch. 無漏種

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Madhyamaka - Along with Yogācāra, it is one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Nāgārjuna around the second century CE, it is rooted in the Prajñāpāramitā Sūtras, though its initial exposition was presented in Nāgārjuna's Mūlamadhyamakakārikā. Skt. मध्यमक Tib. དབུ་མ་ Ch. 中觀見

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Yogācāra - Along with Madhyamaka, it was one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Asaṅga and Vasubandhu around the fourth century CE, many of its central tenets have roots in the Saṃdhinirmocanasūtra and the so-called third turning of the dharma wheel (see tridharmacakrapravartana). Skt. योगाचार Tib. རྣལ་འབྱོར་སྤྱོད་པ་ Ch. 瑜伽行派

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Mahāyāna - Mahāyāna, or the Great Vehicle, refers to the system of Buddhist thought and practice which developed around the beginning of Common Era, focusing on the pursuit of the state of full enlightenment of the Buddha through the realization of the wisdom of emptiness and the cultivation of compassion. Skt. महायान Tib. ཐེག་པ་ཆེན་པོ། Ch. 大乘

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śūnyatā - The state of being empty of an innate nature due to a lack of independently existing characteristics. Skt. शून्यता Tib. སྟོང་པ་ཉིད་ Ch. 空,空門

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gotra - Disposition, lineage, or class; an individual's gotra determines the type of enlightenment one is destined to attain. Skt. गोत्र Tib. རིགས་ Ch. 鍾姓,種性

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gotra - Disposition, lineage, or class; an individual's gotra determines the type of enlightenment one is destined to attain. Skt. गोत्र Tib. རིགས་ Ch. 鍾姓,種性

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gotra - Disposition, lineage, or class; an individual's gotra determines the type of enlightenment one is destined to attain. Skt. गोत्र Tib. རིགས་ Ch. 鍾姓,種性

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gotra - Disposition, lineage, or class; an individual's gotra determines the type of enlightenment one is destined to attain. Skt. गोत्र Tib. རིགས་ Ch. 鍾姓,種性

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An important sūtra source for the Ratnagotravibhāga, particularly for its discussion of the nine examples that illustrate how all sentient beings possess buddha-nature.

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An important sūtra source for the Ratnagotravibhāga, particularly for its discussion of the nine examples that illustrate how all sentient beings possess buddha-nature.

Go to the page with the definition of '大方廣如來藏經'

śrāvaka - The disciples of the Buddha who aspire to attain individual liberation or nirvāṇa. The final goal of the Hearers is to become an arhat, a state in which one has totally eliminated the inner problems of attachment, hatred and ignorance, the main causes for rebirth in this cycle of existence. There are four stages of a śrāvaka path including eight phases. Skt. श्रावक Tib. ཉན་ཐོས། Ch. 聲聞

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vinaya - Vinaya refers to the corpus of Buddhist teachings on moral discipline and precepts and is one of the three canonical sets of teachings alongside Sūtra and Abhidharma. It also refers to the monastic tradition which has been passed down since the Buddha's time until our time. Skt. विनय Tib. འདུལ་བ། Ch. 毘奈耶

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tathāgatagarbha - Buddha-nature, literally the "womb/essence of those who have gone (to suchness)." Skt. तथागतगर्भ Tib. དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་ Ch. 如来藏

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tathāgatagarbha - Buddha-nature, literally the "womb/essence of those who have gone (to suchness)." Skt. तथागतगर्भ Tib. དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་ Ch. 如来藏

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neyārtha - Refers to something that is taught for a specific reason, rather than because it is entirely true. Skt. नेयार्थ Tib. དྲང་དོན་

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gzhan stong - The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature. Tib. གཞན་སྟོང་

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gzhan stong - The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature. Tib. གཞན་སྟོང་

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rang stong - The state of being empty of self, which references the lack of inherent existence in relative phenomena. Tib. རང་སྟོང་

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rang stong - The state of being empty of self, which references the lack of inherent existence in relative phenomena. Tib. རང་སྟོང་

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gzhan stong - The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature. Tib. གཞན་སྟོང་

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gzhan stong - The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature. Tib. གཞན་སྟོང་

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rang stong - The state of being empty of self, which references the lack of inherent existence in relative phenomena. Tib. རང་སྟོང་

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rang stong - The state of being empty of self, which references the lack of inherent existence in relative phenomena. Tib. རང་སྟོང་

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prabhāsvaratā - In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas. Skt. प्रभास्वर Tib. འོད་གསལ་ Ch. 光明

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