Neste sutra Buda explica o conceito de Tathagatagarbha, o buda interior em cada ser, através de vários símiles.Este é um conceito pouco falado na tradição theravada (na qual onde aparece leva outro nome e um significado sutilmente diferente), mas fundamental para a maioria, senão todas, das tradições incluídas no mahayana. É um termo que pode ser equiparado também muitas vezes a depender do caso com outras tradições, como por exemplo, o Cristo interior do gnosticismo, o "eu sou" rosacruz, o Ain Sof Aur dos kabalistas, ou até mesmo por vezes comparado ao Eu (com letra maiúscula) de alguma tradições hindus, entre outras. Guardadas as devidas proporções e diferenças Buda decanta e dissipa com esse sutra as apreciações e conceitualizações errôneas que ocorrem na visão do discípulo budista (por analogia também em outras tradições) com este discurso. Imperdível para quem lê em inglês, pois não podem ser encontradas ainda na internet traduções para nossa língua, o que é projeto ainda para ser lançado aqui quem sabe em primeira mão.
(Tripitaka No. 0666)
Translated during the East-JIN Dynasty by Tripitaka Master Buddhabhadra from India
Thus I heard one time: The Bhagavan was staying on Grdhra-kuta near Raja-grha in the
lecture hall of a many-tiered pavilion built of fragrant sandalwood. He had attained
buddhahood ten years previously and was accompanied by an assembly of hundred
thousands of great bhikshus and a throng of bodhisattvas and great beings sixty times the
number of sands in the Ganga. All had perfected their zeal and had formerly made offerings
to hundred thousands of myriad legions of Buddhas. All could turn the Irreversible Dharma
Wheel. If a being were to hear their names, he would become irreversible in the unsurpassed
path. Their names were Bodhisattva Dharma-mati, Bodhisattva Simha-mati, Bodhisattva
Vajra-mati, Bodhisattva Harmoniously Minded, bodhisattva Shri-mati, Bodhisattva Candraprabha,
Bodhisattva Ratna-prabha, Bodhisattva Purna-candra, Bodhisattva Vikrama,
Bodhisattva Ananta-vikramin, Bodhisattva Trailokya-vikramin, Bodhisattva
Avalokiteshvara, Bodhisattva Maha-sthama-prapta, Bodhisattva Gandha-hastin, Bodhisattva
Sugandha, Bodhisattva Surpassing Sublime Fragrance, Bodhisattva Supreme matrix,
Bodhisattva Surya-garbha, Bodhisattva Ensign Adornment, Bodhisattva Great Arrayed
Banner, Bodhisattva Vimala-ketu, Bodhisattva Boundless Light, Bodhisattva Light Giver,
Bodhisattva Vimala-prabha, Bodhisattva Pramudita-raja, Bodhisattva Sada-pramudita,
Bodhisattva Ratna-pani, Bodhisattva Akasha-garbha, Bodhisattva King of the Light of
Virtue, Bodhisattva Independent Dharani King, Bodhisattva Dharani, Bodhisattva Sarvashoka-
pramardin, Bodhisattva Liberating All Beings from Sorrow, Bodhisattva Joyful Mind,
Bodhisattva Purna-manoratha, Bodhisattva Eternal Satisfaction, Bodhisattva All-Splendour,
Bodhisattva Candra-prabha, Bodhisattva Ratna-mati, Bodhisattva Body of a Transformation
Woman, Bodhisattva Great Thunderclap, Bodhisattva Kalyana-mitra, Bodhisattva Notirrelevant
Views, Bodhisattva Sarva-dharma-svatantra, Bodhisattva Maitreya and
Bodhisattva Manjushri. There were also present bodhisattvas and mahasattvas just like them
from incalculable Buddha kshetras whose number equalled sixty times the number of sands
in the Ganga. Together with incalculable Devas, Nagas, Yaksas, Gandharvas, Asuras,
Garudas, Kimnaras and Mahoraga, they all gathered to pay their respects and make offerings.
Now the Buddha sat up straight in meditation in the sandalwood pavilion and, with his rddhi
(miraculous power) put on a miraculous display. 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, 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 adbhuta
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.
But at that point the Bhagavan realized why the bodhisattvas were perplexed, so he addressed
Vajramati saying, "kulaputra. If there is anything in the Buddha's teaching that perplexes
you, feel free to ask about it." Bodhisattva Vajramati knew that everyone in the whole
assembly was perplexed, and so addressed the Buddha, saying, "bhagavan. why are there
conjured Buddha images in all of the innumerable flowers? And for what reason did they
ascend into the heavens and cover the world? And why did the Buddha images each issue
forth countless hundreds of thousands of rays?" Everyone in the assembly looked on and then
joined his hands together in respect. At that point, Bodhisattva Vajramati spoke in gatha,
saying:
"Never ever have I witnessed
A miraculous display like today's.
To see hundreds of thousands and millions of buddhas
Seated in the padmagarbha (lotus-calyx),
Each emitting countless rays,
Filling all the kshetras,
Scattering the dirt of false teachers,
Adorning all the worlds!
The lotuses suddenly wilted;
There was not one which was not disgusting.
Now tell us,
Why did you display this conjured vision?
We see buddhas more numerous than
The sands of the Ganga,
And incalculable transfigured forms.
Never before have I seen
The like of what I am witnessing now.
I wish you would give us a clear explanation."
At that time the bhagavan spoke to Vajramati and the other bodhisttvas, saying, "kulaputras.
there is a Vaipulya Sutra named 'Tathagata-garbha'. It was because I wanted to expound it to
you that I showed you these signs. You should all listen attentively and ponder it well." All
said, "Excellent. We very much wish to hear it."
The Buddha said, "kulaputras, there 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
cakshur (eye), I see that hidden within the kleshas (barbs) of raga (greed), lobha (confusion),
dvesha (hatred) and moha (obscuration) there is seated augustly and unmovingly the
Tathagata jnana , the Tathagata-vision and the Tathagata kaya. kulaputras, all beings, though
they find themselves with all sorts of kleshas, have a tathagata-garbha 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 (sattva) tathagata-garbha. And because
he wants to disclose the tathagata-garbha to them, he expounds the sutras and the Dharma, in
order to destroy kleshas and reveal the buddha-dhatu (buddha-element, 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 kleshas of sentient beings. When the Tathagata appears in the world, he expounds the
Dharma far and wide to remove their ignorance and tribulation and to purify their universal
wisdom. kulaputras, if there is a bodhisattva who has faith in this teaching and who practices
it with ekagra-citta (single-pointed citta), he will attain vimukti and correct universal
enlightenment and for the sake of the world he will perform Buddha deeds far and wide."
At that point, the Bhagavan expressed himself in gatha, saying:
"It is like the wilted flowers;
Before their petals have opened,
One with supernatural vision can see
The unstained Tathagata-kaya.
After the wilted flowers are removed,
One sees, without obstacle, the Teacher,
Who, in order to sever kleshas,
Triumphantly appears in the world.
The Buddha sees that all kinds of beings
Universally possess the tathagata-garbha.
It is covered by countless kleshas,
Just like a tangle of smelly, wilted petals.
So I, on behalf of all beings,
Everywhere expound the Saddharma,
In order to help them remove their kleshas
And quickly reach the Buddha way.
I see with my Buddha cakshur
That in the bodies of all beings
There lies concealed the buddha-garbha,
So I expound the Dharma in order to reveal it.
"Or kulaputras, 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.
It is like pure honey in a cave or tree, but it is covered by kleshas, 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. And everywhere I perform Buddha deeds for the benefit of the world."
Thereupon the bhagavan expressed himself in gatha, saying:
"It is just like what happens when the honey in a cave or tree,
Though surrounded by countless bees,
Is taken by someone who knows an upaya
To first get rid of the swarm.
The tathagatagarbha of sentient beings
Is like the honey in a cave or tree.
The entanglement of ignorance and tribulation
Is like the swarm of bees
That keep one from getting to it.
For the sake of all beings,
I expound the saddharma with virtuous expedients
Removing the klesha bees,
Revealing the tathagatagarbha.
Endowed with eloquence that knows no obstacle,
I preach the Dharmamrta,
Compassionately relieving beings,
Everywhere helping them to correct perfect enlightenment .
"Or, kulaputras, it is like a kernel of wheat that has not yet had its husk removed. Someone
who is impoverished might foolishly disdain it, and consider it to be something that should
be discarded. But when it is cleaned, the kernel can always be used. In like fashion, good
sons, when I observe beings with my Buddha cakshur, I see that the husk of kleshas covers
their limitless Tathagata vision. So with appropriate upayas I expound the Dharma, to enable
them to remove those kleshas, purify their jnana paramita (tenth bodhisattva stage) and to
attain in all worlds the anuttara-samyak-sambodhi." Thereupon, the bhagavan expressed this
in gatha, saying:
"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 hidden by kleshas.
I preach the removal of those things
To enable them to attain universal wisdom.
Just as I have a Tathagata dhatu,
So do all beings.
When they develop it and purify it,
They quickly attain the unexcelled path.
"Or, kulaputras, 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. 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. The
genuine gold trinket is your tathagatagarbha. For this reason, the Tathagata widely expounds
the Dharma to enable all beings to destroy their kleshas, attain correct perfect enlightment
and perform Buddha deeds."
At that time bhagavan expressed himself in gatha, saying:
"It is just like what happens when gold is submerged
In impure waste, where no one can see it.
But someone with supernatural vision sees it
And tells people about it, saying
'If you get it out and wash it clean,
You may do with it as you will,'
Which causes their relatives and family all to rejoice.
The sugata-vision is like this.
He sees that for all kinds of beings,
The Tathagata dhatu is not destroyed,
Though it is submerged in the muddy silt of kleshas.
So he appropriately expounds the Dharma
And enables them to manage all things,
So that the kleshas covering the Buddha dhatu
Are quickly removed and beings are purified."
"Or, kulaputras, it is like a store of treasure hidden beneath an impoverished household. The
treasure cannot speak and say that it is there, since it isn't conscious of itself and doesn't have
a voice. So no one can discover this treasure store. It is just the same with beings. But there is
nothing that the power of the Tathagata's vision is afraid of. The treasure store of the great
dharma is within beings' bodies. It does not hear and it is not aware of the addictions and
delusions of the five desires. The samsara cakra turns and beings are subjected to countless
duhkhas. Therefore Buddhas appear in the world and reveal to them the Tathagata-dharmagarbha
in their bodies. And they believe in it and accept it and purify their universal wisdom.
Everywhere on behalf of beings he reveals the Tathagatagarbha. He employs an eloquence
which knows no obstacle on behalf of the Buddha's faithful. In this way, kulaputras, with my
Buddha eye I see that all beings possess the Tathagatagarbha. And so on behalf of
bodhisattvas I expound this Dharma." At that point, the Tathagata expressed himself in gatha,
saying:
"It is like a store of treasure
Inside the house of an impoverished man.
The owner is not aware of it,
Nor can the treasure speak.
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,
This causes poverty and suffering.
When the buddha eye observes beings,
It sees that, although they transmigrate
Through the five gati
There is a great treasure in their bodies
That is eternal and unchanging.
When he sees this, the Buddha
Teaches on behalf of all beings,
Enabling them to attain the Jnanagarba (knowledge matrix)
And the great wealth of widely caring for one another.
If you believe what I have taught you
About all having a treasure store,
And practice it faithfully and ardently,
Employing virtuous expedients,
You will quickly attain the unexcelled marga (marga-satya).
"Or, kulaputras, it is like the pit inside amra fruit which does not decay. When you plant it in
the ground, it grows into the largest and most regal of trees. In the same manner, kulaputras,
when I look at beings with my Buddha vision, I see that the tathagatagarbha is surrounded by
a husk of ignorance, just as the seeds of a fruit are only found at its core. kulaputra, that
tathagatagarbha is cold and unripe. It is the profound nirvananirvrta that is brought about by
Maha jnana (great wisdom). It is called the Samyak sambuddha (perfect Buddha), the
Tathagata, the Arhat and so on. kulaputras, after the Tathagata has observed beings, he
reveals this message in order to purify the bodhisattva mahasattva jnana."
At that point, the bhagavan expressed himself in gatha, saying:
"It is just like the pit of an amra fruit
Which does not decay.
Plant it in the earth
And inevitably a great tree grows.
The Tathagata's faultless vision
Sees that the tathagata garbha
Within the body of beings
Is just like the seed within a flower or fruit.
Though ignorance covers the Buddhagarbha,
You ought to have faith and realize
That you are possessed of samadhi wisdom,
None of which can be destroyed.
For this reason I expound the Dharma
And reveal the tathagatagarbha,
That you may quickly attain the unexcelled (anuttara) path,
Just as a fruit grows into the most regal of trees.
"Or, kulaputras, it is like a man with a statue of pure gold, who was to travel through the
narrow roads of another country and feared that he might be victimized and robbed. So he
wrapped the statue in worn-out rags so that no one would know that he had it. On the way the
man suddenly died, and the golden statue was discarded in an open field. Travelers trampled
it and it became totally filthy. But a person with supernatural vision saw that within the
worn-out rags there was a pure gold statue, so he unwrapped it and all paid homage to it.
Similarly, kulaputras, I see the different beings with their many kleshad, transmigrating
through the long night of endless samsara and I perceive that within their bodies is the
wondrous Tathagatagarbha. They are august and pure and no different from myself. For this
reason the Buddha expounds the Dharma for beings, that they might sever those kleshad and
purify their Tathagata jnana. I turn the Dharmacakra again and again in order to convert all
worlds."
At that point, the bhagavan expressed himself in gatha, saying:
"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 kleshad 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 sits motionless,
Great and indestructible.
After I have seen this,
I explain to bodhisattvas that
Kleshad and evil actions
Cover the most victorious body.
You should endeavor to sever them,
And manifest the Tathagata jnana.
It is the refuge of all --
deva, manushya (human being), naga and bhuta.
"Or, kulaputras, it is like a woman who is impoverished, vile, ugly and hated by others, who
bears an Arya son in her womb. He will become a Cakra-vartin King, 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, kulaputras, the Tathagata sees that all beings are
carried around by the samsara cakra, receiving suffering and poison, but their bodies possess
the Tathagatagarbha. Just like that woman, they do not realize this. This is why the Tathagata
everywhere expounds the Dharma, saying, 'kulaputras, do not consider yourselves inferior or
base. You all personally possess the Buddhadhatu.' If you exert yourselves and destroy your
past evils, then you will receive the title of bodhisattva or Bhagavan and convert and save
countless beings.
At that point, the Bhagavan expressed himself in gatha, saying:
"It is like an impoverished woman
Whose appearance is common and vile,
But who bears an Arya son
Who will become a Cakravartin king.
Replete with Seven Jewels and all virtues,
He will possess as king the four quarters of the earth.
But she is incapable of knowing this
And conceives only thoughts of inferiority.
I see that all beings
Are like infants in distress.
Within their bodies is the Tathagatagarbha,
But they do not realize it.
So I tell bodhisattvas,
'Be careful not to consider yourselves inferior.
Your bodies are Tathagatagarbhas;
They always contain
The world's light of saving grace.'
If you exert yourselves
And do not spend a lot of time
Sitting in the meditation hall,
You will attain the path of very highest siddhi
And save limitless beings."
"Or, kulaputras, it is like a master foundryman 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, kulaputras, when the Tathagata observes all beings,
he sees that the Buddhagarbha 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 with
his Vajra jnana and reveals the Buddha-kaya like a person uncovering a golden statue."
At that point, the Bhagavan expressed himself in gatha, saying:
"It is like a great foundry
With countless golden statues.
Foolish people look at the outside
And see only the darkened earthen molds.
The master foundryman estimates that they have cooled,
And opens them to extract their contents.
All impurity is removed
And the features clearly revealed.
With my Buddha vision
I see that all beings are like this.
Within the mud shell of passions,
All have the Tathagata-nature.
By means of vajra jnana,
We break the mold of the kleshas
And reveal the Tathagatagarbha,
Like pure, shining gold.
Just as I have seen this
And so instructed all the bodhisattvas,
So should you accept it,
And convert in turn all other beings."
At that point, the Bhagavan spoke to Vajramati and the other bodhisattva mahasattvas,
saying, "Whether you are bhikshu or upasaka, kula putra and duhita, you should accept,
recite, copy, revere and widely expound this "Tathagatagarbha Sutra" for the benefit of
others. The virtues that you will derive from it are inestimable. Vajramati, if there were a
bodhisattva who, for the sake of the Buddha path, worked diligently and assiduously, or who
cultivated abhijna, or who entered all of the samadhis, or who desired to plant the kushala
mulas (roots of virtue), or who worshiped the present-day Buddhas, more numerous than the
sands of the Ganga, or who erected more Seven-jeweled stupas than there are sands in the
Ganga, of a height of ten yojana and a depth and breadth of one yojana, or who set up in
those stupas sseven-jeweled couches covered with divine paintings, or who daily erected for
each Buddha more seven-jewelled stupas than there are sands in the Ganga and who
presented them to each Tathagata and bodhisattva and shravaka in the assembly, or who did
this sort of thing everywhere for all the present day Buddhas, whose number is greater than
the sands of the Ganga, or who erected fifty times more jewelled stupas than there are sands
in the Ganga and who presented them to each Tathagata and bodhisattva and shravaka in the
assembly, or who did this sort of thing everywhere for all the present day Buddhas, whose
number is greater than the sands of the Ganga, or who erected fifty times more jewelled
stupas than there are sands in the Ganga and who presented them as an offering to fifty times
more Buddhas and bodhisattvas and sravakas in the assembly than there are sands in the
Ganga and who did this for countless hundreds and thousands and tens of thousands of kalpa,
Vajramati, that bodhisattva would still not be the equal of the person who finds deep joy
(pramudita, first bodhisattva stage) and perfect enlightenment in the 'Tathagatagarbha Sutra',
who accepts it, recites it, copies it, or even reveres but a single one of its metaphors.
Vajramati, even though the number of kushala mulas and virtues planted by those kulaputras
on behalf of the Buddhas is incalculable, it does not come to a hundredth or a thousandth or
any possible calculable fraction of the number of virtues attained by the kula putra and duhita
who revere the 'Tathagatagarbha Sutra'."
At that point, the Bhagavan expressed himself in gatha, saying:
"If there is a person seeking perfect Bodhi
Who listens to and accepts this sutra,
And who copies and reveres
Even a single gatha,
The subtle, profound Tathagatagarbha
Will instantly come forth, accompanied with elation.
If you give yourself to this true teaching
Your virtues will be incalculable.
If there is a person seeking Sambodhi
Who has attained great spiritual powers,
And who desires to make an offering
To the Buddhas of the ten directions
And to the bodhisattvas and shravakas of the assembly,
The number of which is greater
Than the sands of the Ganga,
A hundred million times incalculable;
If for each of the Buddhas
He constructed a marvellous jewelled stupa
Ten yojanas in height
And a breadth of forty li,
Within which he would bestow a seven-jeweled seat,
With all the marvels
Appropriate for the august Teacher,
Covered with divine pictures and cushions,
Each one with its own unique designs;
If he offered to the Buddhas and the Sangha
An incalculable number of these,
More than the sands of the Ganga,
And if he offered them
Without ceasing day or night
For hundreds and thousands
And tens of thousands of kalpa,
The virtues he would obtain in this manner
Could not be compared with
The far greater virtues of
The wise person who listens to this sutra,
Who accepts even a single metaphor from it
And who explains it for the benefit of others.
Beings who take refuge in it
Will quickly attain the unexcelled path.
Bodhisattvas who devote their thought
To the deep Tathagatagarbha,
Know that all beings possess it
And quickly attain the unexcelled."
At that time the Bhagavan again addressed Bodhisattva Vajramati, saying, "An incalculable
time far back in the distant past, longer ago than many inconceivable asamkhyeykalpa there
was a buddha who was called the King of Bestowing Eternal Light, Tathagata, Arhat,
Samyaksambuddha Vidya-carana-sampanna Sugata Lokavit Anuttara-purusha-damya-sarathi
Shasta-deva-manushyanam Buddha Bhagavan. Vajramati, why was he called the King of
Bestowing Eternal Light? When that Buddha was originally practicing the bodhisattva path
and descended as a spirit into the womb he always gave off light which penetrated and
illuminated in an instant even the tiniest atoms of all the thousands of Buddha worlds in the
ten directions. Any being who saw this light was filled with joy. His kleshas were destroyed;
he became endowed with the power of form; his wisdom was perfected; and he attained an
eloquence which knew no obstacle. If a hell-being, preta-bhuta (hungry ghost), tiryagyoni
(animal), Yama King, Lord of the Dead, or an asura saw this light, all of his rebirths in evil
realms were cut off and he was born as a deva. If any deva saw this light, he attained
irreversibility in the highest path and was endowed with the five abhijna. If anyone who had
attained irreversibility saw this light, he attained Anutpattika-dharma-kshanti (endurance of
the nonproduction-dharma) and the fifty virtues dharani. Vajramati, all the lands illuminated
by that light became stately and pure, like translucent porcelain, with golden cords marking
out the paths, luxuriant with the fragrance of various kinds of jewelled trees, flowers, and
fruits. Light breezes blew gently through them, producing soft, subtle sounds that expounded
freely and unrestrainedly the Triple Jewel, the bodhisattva virtues, the power of kushala
mulas, the study of the path, samadhi and vimukti (liberation). Beings who heard it all
attained joy in the Dharma. Their faith was made firm and they were forever freed from the
realms of evil rebirth. Vajramati, because all the beings of the ten directions were instantly
enveloped in light, at six o'clock every morning and evening they joined their palms together
and offered worship. Vajramati, until the time he attained Buddhahood and Parinirvana, the
place where that bodhisattva issued forth from the womb always shone with light. And after
his parinirvana the stupa in which his ashes were kept also gleamed with light. Consequently,
the inhabitants of the heavenly realms called him the Eternally Light-bestowing King.
Vajramati, when Eternally Light-bestowing King Tathagata Arhat Samyaksambuddha first
attained Buddhahood, among his Dharma shravakas there was a bodhisattva named
Unending Light, as well as a group of two billion other bodhisattvas. The mahasattva
Bodhisattva Unending Light turned toward the spot where the Buddha was and asked about
the 'Tathagatagarbha Sutra', and the Buddha expounded it. He was in his seat for fifty long
kalpas. And because he protected the thoughts of all the bodhisattvas, his voice reached
everywhere in the ten Buddha worlds, even down to the smallest atoms, and it spread to
hundreds of thousands of Buddha kshetras. Because of the numberless different backgrounds
of the bodhisattvas, he presented hundreds of thousands of metaphors. He called it the
'Mahayana Tathagatagarbha Sutra'. All the bodhisattvas who heard him preach this Sutra
accepted it, recited it and practiced it just as it had been explained. All but four of the
bodhisattvas attained buddhahood. Vajramati, you must not regard them as exceptional. How
could Bodhisattva Unending Light be different from you? You are identical with him. The
four bodhisattvas who had not yet attained buddhahood were Manjushri, Avalokiteshvara,
Maha-sthama-prapta and you, Vajramati. Vajramati, the 'Tathagatagarbha Sutra' has an
abundant capacity. Anyone who hears it can attain the Path of the Buddha."
Then the Buddha again expressed himself in gatha, saying:
"Countless kalpas ago
A Buddha named King of Light
Always shone forth great light
And illumined innumerable kshetras everywhere.
Bodhisattva Unending Light
First attained the way under that Buddha,
And requested this sutra.
The Buddha accordingly preached it.
All those who encountered it were Jinas,
And all those who heard it
Attained buddhahood,
Except for four bodhisattvas.
Manjushri, Avalokiteshvara,
Maha-sthama-prapta and Vajramati --
These four bodhisattvas
All formerly heard this Dharma.
Of them, Vajramati
Was the most gifted disciple.
At the time he was called Unending Light
And had already heard this sutra.
When I originally sought the way
At the Lion Throne marking Bodhi-manda,
I too once received this sutra
And practiced it as I had heard it.
Because of these kushala mulas (virtue-roots),
I quickly attained the Buddha path.
Therefore all bodhisattvas
Ought to uphold and preach this sutra.
After you have heard it
And practiced just as it has been explained,
You will become Buddhas just like I am now.
If a person upholds this sutra,
He will comport himself like the Bhagavan.
If a person obtains this sutra,
He will be called 'Protector of the Buddhadharma',
And then, on behalf of the world, he will protect
What all the Buddhas proclaim.
If anyone upholds this sutra,
He will be called 'The Dharma King',
And in the eyes of the world
He will deserve to be praised
Like the Bhagavan."
Then, when the Bhagavan had finished expounding this sutra, Vajramati, together with the
four groups of bodhisattvas, the Devas, the Gandharvas, the Asuras and the rest, rejoiced at
what they had heard the Buddha explain and they practiced it as they had been told.
(End of the Sutra)
(Translated by William H. Grosnick, published in "Buddhism In Practice" (Donald S. Lopez
[ed.], Princeton University Press, 1995)
