The Buddha Nature within Us

“Oh good man! For example, there is here a man who is in the midst of a great ocean. Too far, countless hundreds of thousands of yojanas away, he sees a great galleon, the rudder tower and the deck. He looks and thinks to himself: 'Is it a rudder tower or is it the sky?' He looks for a long time, his mind becomes fixed, and he comes to know that it is a rudder tower. The same is the case with the Bodhisattva of the ten ‘bhumis’, who sees within himself the nature of the Tathagata.

For example, there is here a prince who is physically weak, who spent the night in playing and is now waking up. He tries, but cannot see clearly. The case is like this. The Bodhisattva of the ten ‘bumis’ thus sees the nature of the Tathagata within himself. And likewise, what he sees is not clear.

Also, next, Oh good man! For example, a government official, driven by your typical routine of work, comes home late at night. There is a momentary 'flash' of light, and he sees a group of cows. Then he thinks: 'Is it a group of cows, a cloud or a horse?' He looks for a long time and comes to the conclusion that they are cows. And yet, he cannot be too sure. The Bodhisattva of the ten ‘bhumis’ sees nature of the Tathagata within himself, and yet cannot see it clearly. The situation is like this.

Also, next , Oh good man! A bhiksu who upholds the precepts looks at some water in which there are no worms. And yet, he sees a worm, and thinks to himself: 'Is that thing that moves on the water a worm or a grain of dust?' He sees that for a long time. Even after he has understood that it was a speck of dust, he is not quite sure. It is thus. The same is the case with the Bodhisattva of the ten ‘bhumis’, who thus sees the nature of the Tathagata within himself. Nothing is very clear.

Also, next, Oh good man! For example, a man sees a child in the darkness, far off. He thinks: 'Is this a cow, a man or a bird?' He keeps gazing at it for a long time. He now sees that it is a child, and yet he does not see it very clearly. It is thus. The same applies to the Bodhisattva who is at the stage of the ten ‘bhumis’ and who sees within himself the nature of the Tathagata. Nothing is quite clear.

Also, next, Oh good man! There is a person who, in the darkness of the night, sees the image of a Bodhisattva and think: 'This could be the image of a Bodhisattva, of Mahesvara, of Great Brahma, or of someone in a monastic garb?' The person gazes at it for a good while and concludes that it is the form of a Bodhisattva, and yet, it does not see it very clearly. The same is the case with the Bodhisattva of the ten ‘bhumis’ who sees within himself the nature of the Tathagata. Nothing seems to be very clear.

Oh good man! The Buddha-Nature that one has is the deepest and most difficult to see. Only the Buddha can see it well. It is not within the reach of Sravakas and Pratyekabuddhas. Oh good man! The wise should see thus, and understand the nature of the Tathagata."

Read More on the Nirvana Sutra, Chapter 12 - On the Nature of the Tathagata.

The Brightness and Ignorance

Bodhisattva Kasyapa said to the Buddha: "Oh World Honored One! You, the Buddha, say that there is cream in milk. What does this mean? Oh World Honored One! If there's definitely cream in milk and if it is true that it cannot be seen because of the minuteness of its size (concentration), how can we say that the cream comes about through the causal relations of milk? When things originally have no the root element, we can say that a thing is born. If it already exists, how can we say that life arises? This is the case that, if there is definitely cream in milk, there must be milk in all the grasses. Likewise, there must be grass into milk as well. If the situation is that there is definitely no cream in milk, how could the cream come from outside of the milk? If there is no root element, but it appears later, how could be that grass does not grow in milk?”

"Oh good man! Do not say that there is definitely cream in milk or that there is not cream into milk. Also, do not say that it comes from outside (of milk). If there is definitely cream in milk, how can it be a different thing and have a different taste? That is why you should not say that there's definitely cream in milk. If there is definitely no cream in milk, why is it that something different does not come about in the milk? If poison is put into milk, the cream will kill a person. This is why you should not say that there is definitely no cream in the milk. Moreover, if we say that cream comes from outside, why is it that the cream does not come about from water? For this reason, do not say that the cream comes from anywhere else. Oh good man! As the cow feeds on grass, its blood changes into white. Grass and blood die and the power of the virtue of beings change them, and we gain milk. This milk comes from grass and blood, but we cannot say that there are two (in milk). All we can say is that the conditions (relations) make it happen. This we can say. From cream up to sarpirmanda, things go thus. The case [here] is the same. Because of this, we may rightly say that there is the taste of the cow. This milk dies away, and in consequence, there comes about cream. What is the condition? It is sour or warm. For this reason, we can say that it (the cream) comes from conditions. The situation is the same with the others, up to sarpirmanda. For this reason, we cannot say that definitely there is no cream in milk. If it comes from somewhere else, it must exist separately from the milk. This cannot be. Oh good man! The same is the case with the brightness and ignorance. [About that which is] bound up by all illusions, we say ignorance. If are linked to all good things, there may be brightness. That is why we say that there can be no two things. So, I said: 'There is a grass in the Himalayas called pinodhni, which, if eaten by the cow, produces sarpirmanda'. The same is the case with the Buddha-Nature.

Oh good man! The beings are sterile in fortune and do not come across this grass. The same applies to the Buddha-Nature. As the defilements overspread them, beings cannot see it. For example, the water of all great oceans has the same salty taste, but it holds out the best of water, as in the case of milk. Also, the Himalayas are perfect in many virtues and produce various medicines, but there are also poisonous weeds. It is the same with the bodies of all beings. There are the four poisonous serpents, but is also present the great king of the all-wonderful medicine. The so-called Buddha-Nature is not something that has been created. Simply, it is overspread by defilements. Only a person who thoroughly cuts them away - whether be it a Kshatriya, Brahmin, Vaishya and Sudra - sees the Buddha-Nature and attains unsurpassed Enlightenment.

Read More on the Nirvana Sutra, Chapter 12 - On the Nature of the Tathagata.

The Dilemma of Duality and the Middle Path

Then the Buddha praised Bodhisattva Kasyapa: "Well said, well said, Oh good man! You reached the deepest and sharpest of Wisdom. Now, I will talk about how one enters the Tathagatagarbha. If the ‘Self’ lives, this is the teaching of 'is'. It does not depart from suffering. If the Self does not exist, there can be no benefit, even if one practices pure actions. If one says that all things do not possess Self, this is nothing more than the theory of ‘not-is’ ['ucchedika drsti ', i.e., the world-view of the total denial of any existence, which is the theory of all-void]. If one says that Self exists, it is the theory of ‘ever is’ ['sasvata drsti' - a wrong view of life which takes existence as something concrete and immutable]. If one says that all things are non-eternal, this is the view of ‘not-is’. If one says that all things exist, this is the view of ‘ever is’. If one says that all is suffering, this is the ‘not-is’. If one says that all things are bliss, this is the ‘ever is’. If a person practices the Way of ‘ever is’of all things, such a person falls into the heresy of ‘not-is’. A person who practices the Way according to which all things become extinct, falls into ‘ever is’. This is like the measuring of a worm, which carries its hind legs forward by the action of its front legs.

The same goes with the person who practices the ‘ever is’ and the ‘not-is’. The ‘not-is’ rests on [depends on, is based on] the ‘ever is’. Because of this, those of other teachings who practice suffering (the practice of austerities) are called 'not-good'. Those of other teachings who practice bliss are called 'good'. Those of other teachings who practice the 'not-Self' are those of illusion. Those of other teachings who practice 'ever-is' say that the Tathagata secretly holds (it hides) [truths]. The so-called Nirvana has no a cave or house to live in it. Those of other teachings who practice 'not-is' refers to property, those of other teachings who practice the 'ever-is' refers to Buddha, Dharma, Sangha and right emancipation (i.e., distinguish). Know that the Middle Path of the Buddha denies the two plans and speaks of the True Dharma. Even the common mortals and ignorant abide in it and have no doubts. It's like when the weak and the sick take butter, and as a result they feel lightness in spirit.

The dual nature of 'is' and 'not-is' is undefined. For example, the natures of the four elements [earth, water, fire and wind] are not the same. Each differs from the other. A good doctor well sees that each one stands in opposition to the other. He sees even through a unilateral phase (part) of what happens. Oh good man! The same goes with the Tathagata. He acts as a good doctor towards all beings. He knows the difference between the internal and external nature of illusion, eradicates it, and reveals the fact that the undisclosed storehouse of the Tathagata is pure, and the Buddha-Nature is eternal and unchanging. If a person says 'is', it must be attentive to that his Wisdom does not get tainted; if a person says 'not-is', this is just a falsehood. If one says 'is', one cannot fall into contradiction. Also, one could not play with words and dispute; only seek to know the true nature of all things. Common mortals play with words and dispute, betraying their own ignorance as to the undisclosed storehouse of the Tathagata. When it comes to the question of suffering, the ignorant says that the body is non-eternal and everything is suffering. Moreover, they do not know that there is also the nature of bliss in the body. If the Eternal is alluded to, common mortals say that all bodies are non-eternal, and are like tiles. One with Wisdom discriminates things and does not say that everything is non-eternal. Why not? Because humans possess the seed of the Buddha-Nature. When the non-Self is mentioned, common mortals say that there can be no Self in the Buddhist teaching. One who is wise should know that non-Self is a temporary existence (an aspect of duality) and is not true. Knowing thus, one should not have any doubt. When the hidden Tathagatagarbha is established as being empty and quiet, common mortals will think of cessation and extinction. One who is wise knows that the Tathagata is Eternal and Unchanging."

Read More on the Nirvana Sutra, Chapter 12 - On the Nature of the Tathagata.

The Unique Taste of the Three Treasures

Then, the Buddha said to Kasyapa: "Oh good man! Do not see the Three Treasures as all the Sravakas and common mortals do. In this Mahayana, there is no distinction between the Three Treasures. Why not? The Buddha-Nature contains within it the Dharma and the Sangha. To teach Sravakas and common mortals, is resorted to discrimination and the three different aspects are spoken about the Three Treasures. Following the way of the world, the distinction is preached regarding the Three Treasures. Oh good man! The Bodhisattva will think: 'This ‘I’ now takes refuge in the Buddha. If this ‘I’ attains Enlightenment and Buddhahood, I shall not respect, worship or make offerings to all the Buddhas. Why not? Because all Buddhas are all-equal. They are taken as a refuge for all beings. If one desires to pay respect to the Dharma-Body and the sharira [relics], one should also pay respect to the stupas of all the Buddhas. Why? To guide all beings. This also makes beings conceive a thought of the stupa in me, to make them worship and make offerings. Such beings will make of my Dharma-Body the place wherein they take refuge. All beings are rooted in what is not true and what is false. I shall now reveal, step by step, the true Dharma. If there are people who take refuge in Monks who are not of the right caliber, I shall become the true refuge for them. If there are those who see the Three Refuges as distinct, I shall become a unique place wherein they can take refuge. Therefore, there can be no any distinction between the Three Refuges. For one born blind, I shall be your eyes, and to Sravakas and Pratyekabuddhas, I shall become the true refuge '.”

Read More on the Nirvana Sutra, Chapter 12 - On the Nature of the Tathagata.

The Medicine of the Unique Taste

“Also, Oh good man! As an example, there is a medicine in the Himalayas called 'pleasing taste'. Its taste is very sweet. It grows hidden under the dense growth of plants, and we cannot see it easily. But from its scent, we can come to know the whereabouts of this medicine. In times past, there was a Chakravartin who, placing wooden tubes here and there in the Himalayas, collected this medicine. When it had ripened, it flowed out and entered the tubes. Its taste was perfect. When the king (Chakravartin) died, this medicine has become sour, salty, sweet, bitter, spicy or mild. So, what's unique, has different tastes according to the different places. The true taste of the medicine remains in the mountains, it's like the full moon. Any common mortal, sterile in virtues, can work hard, dig in and try, but cannot get it. Only a Chakravartin, high in virtues, appearing in the world can arrive at the true value of this medicine because of happy circumstantial concatenation. The same is the case [here]. Oh good man! The taste of the hidden storehouse of the Tathagata is also like this. Shrouded by the flourish of defilements, clad in ignorance, the beings cannot hope see it (or feel it). We speak of a 'unique taste'. This applies, for instance, to the Buddha-Nature. Due to the presence of defilements, several tastes appear, such as the realms of hell, animals, of hungry pretas, devas, human beings, men, women, non-men, non-women, Kshatriya, Brahmin, Vaishya and Sudra .

The Buddha-Nature is strong and vigorous. It is hard to destroy. Therefore, there is nothing that can kill it. If there were something that could indeed kill it, the Buddha-Nature would die. [But] nothing can indeed destroy such Buddha-Nature. Nothing of this nature can ever be cut. 'The nature of the Self is nothing other than the hidden storehouse of the Tathagata’. This storehouse can never be crushed, set on fire, or extinguished. Although it is not possible to destroy or see it, one can know it when attains the unsurpassed enlightenment. Hence, there is nothing that can indeed kill it."

Read More on the Nirvana Sutra, Chapter 12 - On the Nature of the Tathagata.