The World of Black Boxes
Chapter 8: The Relationship Between Tathagatagarbha and the Black Box
I. Communication and Interaction Between Tathagatagarbhas
Since Tathagatagarbha is formless and without characteristics, pervading the five aggregates, all places, all realms, all times, all locations, and all dharmas, its traces are found everywhere throughout the entire world, universe, and material realm. Therefore, there is no concept of where Tathagatagarbha is or is not, nor where it goes or does not go; it neither comes nor goes. Since it neither comes nor goes yet possesses these five pervasions, do the Tathagatagarbhas of sentient beings overlap? Do they influence and communicate with each other?
Although the Tathagatagarbha of each sentient being possesses these pervasions, Tathagatagarbhas do not merge or overlap with each other because they are all formless and without characteristics. However, Tathagatagarbhas do communicate with each other. Because they are consciousness-minds of the same category, they are certainly interconnected and can communicate with each other. When conditions meet, they become aware of the seeds stored within each other's consciousness-body, thereby knowing the five-aggregate body held by the other. When Tathagatagarbha knows the seeds within another Tathagatagarbha, it knows all the conditions of the five aggregates manifested by that other Tathagatagarbha for that particular sentient being, including matters from all past and future lives. Therefore, there are no secrets between Tathagatagarbhas.
When our Tathagatagarbha conditions the other party's Tathagatagarbha, it can know all dharmas within the other's Tathagatagarbha; the seeds within the other's Tathagatagarbha can also be discerned by our Tathagatagarbha, and the seeds within our Tathagatagarbha can also be known by the other's Tathagatagarbha. Therefore, between Tathagatagarbhas of sentient beings who share karmic connections, they can mutually discern each other's karmic seeds, alerting the five aggregates they respectively hold. Consequently, the five aggregates resonate with each other. If there is a positive karmic connection, the relationship becomes harmonious and peaceful, and the five aggregates of the two sentient beings feel very joyful together. If there is a negative karmic connection, the Tathagatagarbhas mutually know the negative karmic seeds and alert the five aggregates they hold, making the relationship between the two five-aggregate sentient beings awkward. If their respective Tathagatagarbhas output negative karmic seeds, the five aggregates of the two sentient beings will be in conflict and disharmony when together.
Since Tathagatagarbha is formless and without characteristics, they can all communicate and interact with information. Therefore, regardless of which realm a karmically connected sentient being resides in, or which world they inhabit—whether in the Pure Land of Ultimate Bliss, their past or future lives, or on any celestial body in the material universe—Tathagatagarbha knows. This information is transmitted to the five aggregates of the sentient being it holds. Sensitive sixth and seventh consciousnesses can discern or feel part of it, or even all of it.
Tathagatagarbhas are interactive and interconnected. They are not hindered by time or separated by location. They can discern the seeds within each other's Tathagatagarbha and do so instantly. Sometimes, they can alert the five aggregates they hold. Especially for Bodhisattvas who possess the wisdom of the path-seeds (mārga-bīja-jñāna), the information they know about others is provided by their own Tathagatagarbha. When the mind-consciousness possesses great wisdom, it can extract much information from its own Tathagatagarbha. At the stage of Buddhahood, the Buddha's mind-consciousness is complete knowledge and wisdom—an incomparable wisdom that fully knows without remainder all information within the Stainless Consciousness (Amalavijñāna). Therefore, for the Buddha, there are absolutely no secrets; nothing can be hidden from the Buddha's mind, for the Buddha knows all dharmas.
II. A Person's Perception of Others is Information Revealed by Tathagatagarbha
For example, suppose two people, A and B, are in the north and south respectively. Even though they do not meet, their Tathagatagarbhas communicate information. A's Tathagatagarbha knows all about B, but A's five aggregates do not know; similarly, B's Tathagatagarbha knows all about A, but B's five aggregates do not know. However, after their respective Tathagatagarbhas discern the seeds within the other's Tathagatagarbha, when conditions meet, they each alert their own five aggregates with the other's seed information. Consequently, the feelings of A and B's five aggregates change. The more intelligent and sharp their consciousnesses are, the more pronounced the difference in feeling. The two will then interact based on their past karmic connection, whether positive or negative, all according to the karmic seeds functioning through their respective Tathagatagarbhas.
If two sentient beings had a karmic connection in a past life, regardless of where they are now—whether in the animal realm, the hungry ghost realm, or the Pure Land of Ultimate Bliss—both Tathagatagarbhas will know. One sentient being might be on one celestial body in the universe, another on a different planet; their Tathagatagarbhas will have information communication. Once the karmic conditions ripen, they will function to bring the two sentient beings together, actualizing the karmic seeds from past lives, and the causes and conditions will take effect.
Tathagatagarbhas have informational connections and communication because Tathagatagarbha has no locality and is not limited by time or place. For instance, regarding matters from A's past life, or the past life of B who has a karmic connection with A, the Tathagatagarbhas of both sentient beings A and B can fully intend and discern the other's information through each other. This is the inherent wisdom and virtuous function of Tathagatagarbha.
When one cultivates to possess the wisdom of consciousness-only seeds (vijñapti-mātra-bīja-jñāna), upon contact with another person, one can perceive part of their karmic seeds, knowing the general situation of that person's past life and also judging the general situation of their future life, often making very accurate assessments of people. Since two Tathagatagarbhas can communicate with each other, a person with the wisdom of consciousness-only seeds can use their mind-consciousness to perceive the general situation of the other party from within their own Tathagatagarbha. For those without this wisdom, it is very difficult.
Therefore, sometimes, a sentient being does not yet know their own mental activities, but others already know, understanding them better than they understand themselves. When a person speaks, they themselves may feel it is nothing significant, yet much of their information is revealed without their awareness. Information about the other party can be perceived from various aspects. Of course, face-to-face interaction is more accurate, observing the other's facial features, expressions, speech, their apparent form and unapparent form, image, temperament, aura, etc., leading to more comprehensive and accurate knowledge. All these are the wisdom bestowed upon the mind-consciousness by Tathagatagarbha.
III. All Dharmas are the Functional Attributes of Tathagatagarbha
After we realize the mind and see the nature (achieve enlightenment regarding the mind and Buddha-nature), and then contemplate further, we come to know that all functions of the seven consciousnesses ultimately are entirely the functional nature of Tathagatagarbha. All functions of the six sense faculties ultimately are also the functional nature of Tathagatagarbha. All arising and ceasing phenomena of the six dusts (sense objects) are also the functional nature of Tathagatagarbha. Finally, we realize that these dharmas are not the self; the true self is Tathagatagarbha. We can then know that all functional activities of the five aggregates are entirely Tathagatagarbha. How can there be any function of the illusory five aggregates and eighteen realms? The functions of the five aggregates and eighteen realms are all functions of Tathagatagarbha.
Contemplating to the end, we will acknowledge that all dharmas are entirely the function of Tathagatagarbha; there is no function of any other dharma. The discriminative functions of the seven consciousnesses all must be attributed to Tathagatagarbha; the knowing nature of the seven consciousnesses is entirely the function of Tathagatagarbha. This direct perception (pratyakṣa) cannot be conveyed through language for others to similarly comprehend as it truly is. Only when one has the ability to directly perceive it oneself can one have this realization. Upon reaching the First Ground (Prathamabhūmi), one will know that Tathagatagarbha itself can perceive the six dusts, manifest the six dusts, and condition the six dusts; it knows all states. However, this seeing and knowing by Tathagatagarbha does not know the specific appearances of the six dusts; it only knows the situation of everything at the seed level. Then it manifests the body-faculty, conditions the body-faculty—everything is the function of Tathagatagarbha. All knowing nature is entirely the attribute of Tathagatagarbha.
IV. The Knowing of All Dharmas by Consciousness Holds Great Secrets
We can conduct an experiment to prove that all dharmas are manifested by Tathagatagarbha. Let us use the eye faculty and eye consciousness for contemplation. We know that the function of seeing forms is a joint discernment and function of eye consciousness and mind consciousness (mano-vijñāna) to know the form-dust. But when we close our eyes, even though eye consciousness does not arise regarding the form-dust, we can still know the form-dust. For example, with eyes closed, we touch a table with our hand. Without opening our eyes to see what it is, we know it is a table; we immediately feel it is a table. Then, feeling the shape of the table—whether square or round—we know its shape. Touching an object on the table, feeling a book, touching its cover, based on the tactile sensation, we know what book it is; based on the shape, size, and thickness perceived by the hand, we know which book it is. Then, touching a round, smooth object on the table, we immediately know it is an apple. This knowing is, of course, the function of the mind-consciousness, inseparable from its memory function, but there are many profound secrets behind it.
Although there was no participation of eye consciousness, we still knew the form-dharma of the apple, book, and table—we just didn't see the color, but the color can be imagined and recalled with great accuracy. Then the entire image of the table and book manifests in my mind, and I can proceed with subsequent physical, verbal, and mental actions based on this. The prerequisite here is that the mind-consciousness must have prior experience and exposure to be able to discern what the form-dust is solely through touch, without the participation of eye consciousness.
Of course, within this discerning function lie very profound secrets. Our knowing of all form-dharmas does not necessarily rely solely on the knowing of eye consciousness and mind consciousness; there is also the knowing of the mental faculty (manas, the seventh consciousness), and especially the knowing of Tathagatagarbha. Ultimately, upon contemplating these functional activities, they are all Tathagatagarbha's. How can there be any real eye consciousness, mind consciousness, or mental faculty? The first seven consciousnesses are all functional activities of Tathagatagarbha. Finally, we know what the self is: the self is Tathagatagarbha; the self is not the five aggregates or the eighteen realms; the five aggregates and eighteen realms are not the self; Tathagatagarbha is the true self. Contemplating to the end, we arrive at this conclusion.
For example, in the Śūraṅgama Sūtra, the Buddha also said: In the dark, we touch our own body with our hand, from head to toe. Although we cannot see the body, wherever the hand touches, we know which part of the body it is. Touching the head, we know this is my head; touching the hair, we know this is my hair, whether long or short, and how long or short; touching the eyes, we know these are eyes—we cannot see the eyes, yet we know they are eyes. Even with eyes open, we cannot see the eyes themselves, but upon touching them with the hand, we know they are eyes.
Touching the nose, we also know this pointed part is the nose; touching the foot, we know this is my foot—without using the eyes, we know it is my foot; touching the toes, we know these are my toes. None of this requires seeing with the eyes; eye consciousness is not present, only discerning darkness, yet the mind-consciousness can discern it. Of course, this also involves the memory function of the mind-consciousness. Beyond that, there is the knowing of the body consciousness, especially the knowing of the mental faculty and the knowing of Tathagatagarbha. The latter two types of knowing are extremely crucial and important; the secret of immeasurable spiritual powers (ṛddhi) also lies in the knowing of these two consciousnesses.
The mental faculty and Tathagatagarbha can encompass all dharmas. Whatever dharmas Tathagatagarbha manifests, the mental faculty can condition them, experience them, and discern them. All states of the six dusts—forms, sounds, smells, tastes, touches, and dharmas—and the states of the body faculty, the five sense faculties, the five sense objects, and the form included in the dharmadhātu (dharmāyatana-rūpa)—these eleven types of form all have a knowing that discerns them. What this knowing is will be realized in the end. Upon cultivating to a certain level, one will realize that all dharmas are entirely the functional activity of Tathagatagarbha; Tathagatagarbha is the true self. At Buddhahood, Tathagatagarbha is the truly real, eternal, blissful, self, and pure 'I'. These illusory functional activities are not the functions of the five-aggregate self; they are all manifested by Tathagatagarbha; they are all the functional activities of Tathagatagarbha.
V. Why Can We See Forms Without Using Eye Consciousness?
Another example: a blind person walking cannot see the road. They use a cane; when the cane probes forward and hits a stone, the mind-consciousness feels it is hard, even though they might not know it is a stone. When they hit the stone with the cane, they haven't seen the stone, nor has their body contacted the stone, yet they know there is an obstacle ahead and will try to avoid it while walking. Without eyes, they can know it is a stone, or know it is hard, something that can trip them. Therefore, knowing hardness, or knowing it is a stone, knowing the form-dust and touch-dust, does not necessarily rely on eyes to see or the body to touch; there are other methods of discernment, all of which involve great secrets.
For instance, a guide dog: the blind person uses a guide dog. The guide dog sees an obstacle ahead and changes direction; the blind person, being led, also changes direction. Thus, without using eyes to see the road, the blind person knows to go forward, backward, left, or right. This knowing is quite peculiar. This knowing can occur without using the eyes, or without using one of the five consciousnesses to know the sense objects. If we develop all these functions, the six sense faculties will become interchangeable and mutually functional.
Another example: when we close our eyes, although we do not see external forms, we can still see darkness. Darkness is also a kind of form. After closing the eyes for a long time, it doesn't feel so dark anymore; some light and colors may appear before the eyes. Those without meditative concentration (dhyāna) may see various colors; those with meditative concentration may first see red, then golden-red, and finally pale yellow. Later, the light and colors seen become fainter and brighter. Even though our eye consciousness is not present, we can still see the forms before our eyes with eyes closed. Whose seeing nature is involved in this seeing?
What do these functional activities illustrate? They illustrate that behind the superficial illusory functions, there is a true, indestructible virtuous function that can encompass all dharmas. We can possess the nature of seeing, hearing, feeling, and knowing without using the five sense faculties. Whose function are the activities of the six sense faculties ultimately? They are all the functional activities of Tathagatagarbha. When we no longer take the functions of the six sense faculties as the self or as real, and become less and less attached to them, our inherent wisdom and virtuous functions will manifest, light will unfold, all these functions will develop and manifest, and all dharmas will no longer have any obstruction or secrecy.
When we no longer cling to the characteristics of brightness and darkness, the eye faculty is subdued. The mental faculty can then take over the function of the eye faculty, and the divine eye (divyacakṣus) can arise. Ultimately, the Buddha eye is attained. When the ear faculty no longer clings to the two characteristics of sound and silence, and no longer discriminates between them, the ear faculty is subdued. The mental faculty will then take over the function of the ear faculty, and the divine ear (divyaśrotra) appears. All six sense faculties can become interchangeable and mutually functional. In reality, the six sense faculties are all encompassed by the mental faculty and Tathagatagarbha. Their functions can be entirely replaced by the mental faculty and Tathagatagarbha. It is only because sentient beings are deluded and attached to the six sense faculties that their functions become limited, each faculty confined to its own separate function, unable to be interchangeable or mutually functional.
By cultivating and subduing the six sense faculties, immeasurable spiritual powers and wisdom-virtuous functions can all manifest. Then, to see all forms, one need not rely on brightness and darkness (which pertain to the eye faculty); to hear all sounds, one need not rely on sound and silence; to smell all scents, one need not rely on permeability and obstruction; to taste all flavors, one need not rely on tastelessness. Without the six sense faculties relying on these arising-ceasing illusory characteristics, the function of the original mind and nature is restored. Ultimately, it is all the perfect, clear knowing of Tathagatagarbha. At that time, one becomes a Buddha. Therefore, how excellent it is to learn and cultivate the Buddha Dharma! By thoroughly understanding the functional natures and activities of the six sense faculties, six dusts, and six consciousnesses, and finally cultivating based on this, one can perfectly accomplish the wisdom of all modes (sarvathā-jñāna), and immeasurable wisdom will be perfectly and completely possessed.
VI. The Roots, Dusts, and Consciousnesses Within the Black Box Are All Manifested by Tathagatagarbha
The supreme meaning roots (adhipati-pratyaya, the 'black box' area, likely referring to the brain/neural system) are initially constructed bit by bit by Tathagatagarbha using the seeds of the four great elements (mahābhūta) within the mother's womb, including the five supreme meaning roots for eye, ear, nose, tongue, and body. After construction is complete, the material body is born from the womb. Subsequently, as age increases, Tathagatagarbha continuously matures and perfects the supreme meaning roots using the seeds of the four great elements, constantly upholding them, and also allows the supreme meaning roots to gradually age after maturation, finally returning to emptiness and cessation.
The contents loaded within the black box are the internal six dusts (adhyātmika-ṣaḍ-viṣaya)—forms, sounds, smells, tastes, touches, and dharmas. These are stored within the black box by the external six dusts sequentially passing through the conduction nerves (likely sensory nerves), arising and ceasing instantaneously, changing rapidly, arising and ceasing without lingering. Tathagatagarbha takes in the external six dusts from the essential state (dharmatā), transmits them along a path, passing through layers of media. Each layer of media blocks some particles of the four great elements on the external six dusts, altering the external six dusts layer by layer, causing slight changes in the dust-objects. The more layers passed through, the more changes occur.
When transmitted to the five gross sense faculties (sthūla-indriya), these faculties are also a layer of media, blocking some particles from entering the conduction nerves, thus further altering the six dusts. By the time they enter the supreme meaning roots in the hindbrain to become the internal six dusts, they have undergone countless changes and blocking of particles of the four great elements. How different are the internal six dusts from the external six dusts? The relationship between them is like that of an actual object outside a mirror and its image within the mirror—similar but not identical. Therefore, the six dust realms we perceive are fundamentally not real, not the original appearance of the six dusts; they are altered and re-altered. Yet, we foolishly cling to them so desperately, treasuring them immensely. Why bother clinging so desperately? Without Tathagatagarbha, we could not perceive either the actual objects or the images, let alone grasp them.
