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Tathagatagarbha Buddhism (16)
The final "tathagatagarbha" sutra that we shall look at on this website is the important yet (in the West) little-studied or quoted "Angulimaliya Sutra". "Angulimala" was allegedly a historical figure, a one-time assassin and thief, who was converted to Buddhism by personal contact with the Buddha and became a highly advanced spiritual master. The following excerpt sees the Buddha confirm to Manjushri that there truly does exist a Tathagatagarbha or "Buddha-dhatu" (Buddha Element) in all beings, but that this does not give beings "carte blanche" to commit whatever evils or excesses they might wish to perform. Furthermore, the Buddha tells of how just hearing the words of this sutra or even the Buddha's commonly applied appellation - "Shakyamuni" - can potentially destroy masses of negative karma in any being. This is because the Buddha's primal vow to liberate himself and all beings from unhappiness resonates down the ages and carries with it incomparable power. Here is the quote (translated for the first time by Stephen Hodge):
Mańjuśrī-kumārabhūta said to Aṅgulimāla, “What is the meaning of the “tathāgata-garbha” that has been mentioned ? If the tathāgata-garbha exists within all beings, then all beings would become Buddhas. Wouldn’t it be acceptable for all beings to take life, tell lies, drink alcohol, engage in sexual misconduct, take what is not given and do all kinds of unwholesome actions ? If the buddha-dhātu [Buddha Principle, Buddha Factor, “Buddha Nature”] exists within all beings, when will they become liberated ? If the buddha-dhātu exists, then it would be acceptable for anybody to commit the heinous deeds and engage in the actions of an icchantika [i.e. the most spiritually deluded and reprehensible of people]. If the ātma-dhātu [Self Element, Soul Principle, Soul Factor] exists in all beings, they would be inherently liberated for there would be no involvement of the ātma-dhātu in the fruition of karmic actions. Therefore, there is no dhātu in the world or the individual, for the Buddha has taught that everything is devoid of a self.”
The Blessed One replied, “The tathāgata-garbha does exist in all beings, but it is present like a lamp within a jar, enveloped by millions of afflictions ["kleshas": negative mental / behavioural traits and negative emotions]. Moreover, Mańjuśrī, there was a youth engaged in asceticism. The blessed Tathāgata, Arhat, Perfect Buddha [named] Kāśyapa prophesied that he would become a universal emperor (cakravartin) seven years from that day and also that he would pass into parinirvāṇa in seven days time. Then that youth engaged in asceticism felt very joyful, thinking to himself, “The All-knowing One has prophesied that I shall become a universal emperor, so this will definitely come about !”. Most delighted, he said to his mother, “Mother, bring me fish, meat, milk, sesame cakes, curds, potatoes, broth and various cereals ! I must build up my strength !” Mixing them all together, he ate them and thereupon died an untimely death. Now though that youth died, injured himself, did the Tathāgata tell a lie or was he not all-knowing ? Or else, had the wholesome roots and merit to become a universal emperor not matured within him ?”
“No, he died as a result of negative deeds he had done in the past.”
The Blessed One said, “Mańjuśrī, do not say that ! He died an untimely death and not because he had done negative deeds in the past. Do you think that when a blessed Tathāgata makes a prophesy, he does so without knowing negative deeds done in the past ! He did not die because of negative deeds he had done in the past, but because he himself was at fault, he himself brought about his own death. Mańjuśrī, if any man or woman should think to themselves that they can do evil deeds because they will still be liberated by the existence within themselves of the tathāgata-garbha, and then do some evil deed, how could their ātma-dhātu [Self-Factor] become liberated ? As I previously explained, they will not be liberated, even though they do have the dhātu, just as in the case of the youth who engaged in asceticism. Why is that ? Because they are very careless. Because they are careless, they will naturally not be liberated.
“How could beings not have the buddha-dhātu ? The Buddha-dhātu is like the maturation of kingship (rājya) [for that youth]: it is present in all beings. Does the Buddha utter lies ? No, the Buddha does not utter lies, but though people who lie might listen to the teachings, they are carelessly intoxicated and will not attain buddhahood through their own fault.”
“Should one think that all beings do not have karmic actions they have done in the past ?”
“Although it is mentioned in the sūtras that such karmic actions do exist, merely by listening to this sūtra countless, countless deeds that have been done will be extinguished. Why is that ? Over many uncountable millions of aeons, the Tathāgata made a vow for the sake of the world that all beings would be free after he himself was free, that he would liberate all beings after he himself passed over [to liberation]. Due to the wholesome root of that manner of vow, the Tathāgata extinguishes the totality of karmic actions that have been done by his effulgence, [which is like] the light of the sun. Moreover, it is thus: for example, Mańjuśrī, the impurities and defects of clouds, mist and dew cover the world for as long as the sun does not shine, but they are dissipated in a twinkle, immediately the sun shines forth. Likewise, the immeasurable heap of evil deeds which have been done cause beings to wander lost around saṃsāra billions of times [all the] while [that] the sun of this sūtra does not shine, but the immeasurable heap of evil deeds will be dissipated in a twinkle, immediately [that] the sun of this sūtra shines forth.
“Even those who mock, deride and sneer at the tathāgata-garbha, those who follow others, who adhere to heterodox teachings, who have committed the defeats or the five heinous deeds, will have those countless evil deeds they have done dissipated in an instant. Why is that ? Because they will become bodhisattvas without even having generated the intention (cittotpāda). by merely hearing the name of the Tathāgata Śākyamuni. Therefore, the Tathāgata liberates himself for the sake of himself and the world and then liberates others, through the special nature of his aspiration. He awakens by means of billions of teachings (dharma) beings who are led astray by their sleep through billions of samsaric existences. Therefore, Mańjuśrī, one will become a bodhisattva by hearing the Tathāgata’s name. Because billions of afflictions will dissipate by themselves, one will speedily [become a bodhisattva] and then possess my body.”
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Tathagatagarbha 17
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