Self-Nature, Buddha-Nature, Tathagata Nature, and Heavenly Nature(Innate Nature)

Xuefeng

June 7, 2012

Self-nature is Buddha-nature, and Buddha-nature is Tathagata nature.

Self-nature, Buddha-nature, and Tathagata nature are Buddhist terms representing different expressions of understanding ultimate reality. In essence, whether it is called a potato, yam, or spud, they all refer to the same edible item.

Tea, mung bean soup, milk, coffee, Coca-Cola, alcohol, blood, penicillin, etc., all share one common element: water. This water is self-nature, Buddha-nature, and Tathagata nature. The principle behind the statement "all sentient beings have Buddha-nature" lies in this concept.

Self-nature, Buddha-nature, and Tathagata nature are the original elements that constitute any entity. Adding or subtracting something from the original state results in various complex and diverse forms. Whether it is an elephant, an ant, a rabbit, a horse, a snail, an ox, a human, a Buddha, a demon, a god, or a monster, they all share one common element: nature. This nature is Tathagata nature, Buddha-nature. By adding or subtracting something from this Tathagata nature, different life forms emerge. Just as humans, whether male or female, share the common element of being human, the difference lies in their structure, resulting in the distinction between men and women. A house, regardless of whether the door faces east, south, west, or north, whether it is made of iron, wood, plastic, or paper, regardless of the size of the windows, the roof material, or the interior area, is still called a house.

Every kind of LIFE is one, and all LIFE is one. This oneness is self-nature, Buddha-nature, Tathagata nature. In this sense, “all beings are equal.” Adding feathers and wings to this oneness results in flying insects and birds; adding hands results in humans; reducing mobility results in trees and plants; increasing mobility results in animals.

The oneness can be large or small, round or square, long or short, colorful or plain. An elephant, no matter how large, is one; an ant, no matter how small, is one; a butterfly, no matter how colorful its wings, is one; a moth, no matter how plain its wings, is one.

“How unexpected! The self-nature is originally pure; how unexpected! The self-nature is originally neither arising nor ceasing; how unexpected! The self-nature is originally complete in itself; how unexpected! The self-nature is originally unshakable; how unexpected! The self-nature can produce all phenomena.” Self-nature is like this, and so are Buddha-nature and Tathagata nature.

Self-nature is self-harmonious, and naturally, Buddha-nature and Tathagata nature are also self-harmonious. “Neither arising nor ceasing, neither defiled nor pure, neither increasing nor decreasing.” “No sensation, no perception, no mental formations, no consciousness; no eye, ear, nose, tongue, body, or mind; no form, sound, smell, taste, touch, or objects of mind; no realm of the eye, up to and including no realm of mind-consciousness; no ignorance and also no ending of ignorance, up to and including no old age and death, and also no ending of old age and death; no suffering, no cause of suffering, no cessation of suffering, and no path; no wisdom and no attainment with nothing to attain.” A person’s Tathagata nature is self-harmonious. Without Tathagata nature, it is not self-harmonious. A man must unite with a woman to achieve a certain level of self-harmony, and similarly, a woman must unite with a man to achieve a certain level of self-harmony.

Tathagata nature has no gender distinction, nor does it have distinctions of size, length, height, weight, beauty, or ugliness. This is like the debate over whether human nature is inherently good or evil. In reality, not only at the beginning of life but even in the middle and at the end, human nature has no distinction between good and evil. Only when this nature is expressed can it be judged as good or evil. Once this nature is expressed, it is no longer Tathagata nature but the unique nature of a thing or LIFE.

At this point, we must ask, what nature is exhibited by a cat eating a mouse, a wolf eating a sheep, or a cow eating grass? Is it self-nature? Is it Buddha-nature? Is it Tathagata nature? The answer is none of these. They exhibit their respective heavenly natures. The terms “cruel by nature” and “kind by nature” originate from this.

What is exhibited by various things and lives is not self-nature, Buddha-nature, or Tathagata nature, but heavenly nature. Just as tea, alcohol, and milk have water as their main component, they do not exhibit water but their respective different natures. Heavenly nature is the characteristic given by the Creator to each thing and LIFE, different from other things and LIVES. The structural elements of each thing and LIFE are the same, but due to different structures, they exhibit different characteristics. Just as wooden beds, wooden doors, wooden tables, wooden stools, and wooden windows are all made of wood, but due to different structures, they exhibit different characteristics. In this sense, self-nature, Buddha-nature, and Tathagata nature are like wood, while heavenly nature is like beds, doors, tables, stools, and windows.

Here arises a question: should a thing or LIFE exhibit Tathagata nature or heavenly nature?

The answer: it must exhibit heavenly nature.

If it exhibits Tathagata nature, then all things and LIVES will be uniform, with no distinction of levels. The vast world will have a single appearance, either all water or all wood. Only by exhibiting heavenly nature can there be a dazzling array of diversity, with tea, alcohol, milk, doors, windows, tables, chairs, plants, animals, humans, celestials, gods, demons, goblins, and monsters.

The Creator’s will is not for things and LIVES to exhibit self-nature, Buddha-nature, or Tathagata nature, but to exhibit their respective heavenly natures, each fulfilling its role. A table functions as a table, not as wood. Milk does not fulfill the function of milk but insists on fulfilling the function of water, which is contrary to Tao and will cause distress.

I previously said that one should bloom like a flower, exhibiting Tathagata nature, and that a cat catching a mouse exhibits Tathagata nature. This is inaccurate and confuses Tathagata nature with heavenly nature. However, I said this to align with the traditional understanding of Tathagata nature. I know that when I say bloom like a flower, you will inevitably exhibit heavenly nature. No matter how hard you try, you cannot exhibit Tathagata nature. Therefore, saying this is not a big deal. A cup of tea, when asked to exhibit Tathagata nature, can only show the characteristics of tea, not water.

In fact, the above analysis and explanation are not very beneficial and may make the issue more complex, trapping people in conceptual constraints. The simplest method is for a person to free themselves from distress, worry, and fear, to the greatest extent possible, to achieve a state of no attachment and no dwelling, to strive for no self and no form. By doing so, one becomes a Buddha or celestial and enters the Elysium World.

Therefore, my suggestion is not to worry about self-nature, Buddha-nature, Tathagata nature, and heavenly nature, but to strive to free oneself from distress, worry, and fear, to enter a state of no attachment, no dwelling, no self, and no form. By achieving this, the most beautiful wishes can be fulfilled, the most beautiful ideals realized, and one can enter the higher realms of LIFE and enjoy the infinite joys of LIFE.