within themselves the virtues and wisdom of the
TATHAGATA(buddha), but that these are hidden by a
covering of defilements (kles ́akos ́a). The third-century
scripture, the Tathagatagarbha-sutra,introduced the
doctrine and illustrated it with nine similes based on
the different meanings of the word garbha,such as
womb, store, calyx, husk, and seed. The tathagata-
garbha is likened to a buddha hidden in the calyx of a
flower; to a noble son hidden in the womb of a vile,
ugly woman; to a seed hidden in a useless husk; and
to a store of treasure hidden beneath a poor man’s
house. The compound therefore permits a wide range
of legitimate translations including matrix, womb,
embryo, germ, and treasure-store of the Tathagata.
Originally, the term tathagatagarbhaseems to have re-
ferred to beings themselves, who are tathagatagarbhas,
or “harborers of the Tathagata.”
The concept was developed further in later writings
like the S ́rlmaladevl-sutra(Discourse of Queen S ́rlmala),
where the term refers to an inner potential that en-
ables beings to become buddhas. Were it not for the
tathagatagarbha, this sutra states, beings would be un-
able to feel aversion for suffering or to seek NIRVANA.
The sutra identifies the tathagatagarbha as the dhar-
makaya of the buddha, which pervades all beings. The
dharmakaya is said to have the four perfections (guna-
paramitas) of eternality, bliss, self, and purity, an
assertion that has led some to question whether the
tathagatagarbha teaching might expound a form of
Hindu monism, in which case it might contradict such
fundamental Buddhist doctrines as ANITYA(IMPERMA-
NENCE),ANATMAN/ATMAN(NO-SELF/SELF), and DUHKHA
(SUFFERING).
A closely related concept to the tathagatagarbha is
the buddhadhatu,usually translated as “buddha-nature,”
a term first used in the NIRVANASUTRAwith the fa-
mous phrase “all beings possess buddha-nature.” Like
the tathagatagarbha, it expresses the Mahayana convic-
tion that all beings have the potential for buddhahood.
The only Indian Buddhist treatise devoted to the
tathagatagarbha is the fifth-century Ratnagotravibhaga
(Chinese, Baoxing fenbie dacheng jiujing yaoyi lun;
Analysis of the Source of the [Buddha] Jewel). The Rat-
nagotravibhagaidentified the tathagatagarbha as “thus-
ness mingled with pollution” (samalatathata), whereas
the dharmakaya is identified as “thusness apart from
pollution” (nirmalatathata). Thusnessmeans supreme
truth apprehended by nondiscriminating wisdom. The
MADHYAMAKA SCHOOLunderstood thusnessto mean
the emptiness of all dharmas, but the Ratnagotravi-
bhagainsisted that while the tathagatagarbha is empty
of kles ́as,it is not empty of the virtues of the buddha,
“which are more numerous than the sands of the
Ganges.” This assertion that something is ultimately
“not empty” is also found in several YOGACARA SCHOOL
texts. Additionally, the Ratnagotravibhagauses tradi-
tional Yogacara categories for analysis, which further
suggests possible ties to the Yogacara school.
A central teaching of the Ratnagotravibhaga,derived
from the Jñanalokalan ̇kara-sutra(Discourse on the Or-
namentation of Wisdom), is that nirvana, the noble
truth of the cessation of suffering, ought to be under-
stood as the nonorigination, rather than the extin-
guishing, of suffering and illusion. The mind is pure
by nature, and suffering arises only when irrational
thought (ayonis ́omanaskara) originates illusions, at-
tachments, and cravings. One who has reached the
truth does not give rise to illusions. The expression
“cessation of suffering” refers to the dharmakaya of the
Tathagata, which is unborn and unproduced. Because
all beings have the dharmakaya within them, they have
the capacity not to originate suffering.
The tathagatagarbha teaching was far more popular
in East Asia than in India or Tibet. In India no school
was organized around the tathagatagarbha teaching,
and in Tibet, only the Jo nang pa centered itself on the
tathagatagarbha teaching. But the Ratnagotravibhaga
and the sutras expounding the tathagatagarbha were
translated into Chinese shortly after their composition,
and heavily influenced important Chinese treatises like
the AWAKENING OFFAITH(DASHENG QIXIN LUN). An
extensive debate over the buddha-nature of the
ICCHANTIKA(the worst of beings), provoked further in-
terest in the doctrine. The tathagatagarbha teaching was
accorded the highest place in the doctrinal classifica-
tion schemes of such notable HUAYAN SCHOOLfigures
as FAZANGand ZONGMI(780–841), and became a fo-
cal point of both Tiantai and Chan school teachings.See also:Alayavijñana; Bodhicitta (Thought of Awak-
ening); Chan School; Critical Buddhism (Hihan
Bukkyo); Tiantai SchoolBibliography
Brown, Brian Edward. The Buddha Nature: A Study of the
Tathagatagarbha and Alayavijñana.Delhi: Motilal Banarsi-
dass, 1991.
Gregory, Peter N. “Chinese Buddhist Hermeneutics: The Case
of Hua-yen.” Journal of the American Academy of Religion
51, no. 2 (1983): 231–249.TATHAGATAGARBHA