The Esoteric Significance of the Śūraṅgama Sūtra

Section Three   The Seven Great Elements of Earth, Water, Fire, Wind, Space, Perception, and Consciousness Are All Illusory

I. Original Text: Ānanda, as you have said, it is through the combination of the Four Great Elements that the various transformations of the world are manifested. Ānanda, if the essential nature of these great elements were not combinable, they would not be able to mingle and combine with the other great elements, just as space cannot combine with all forms. If they are combinable, they are like transformations: they mutually accomplish each other from beginning to end, with birth and death succeeding one another in an endless cycle—life and death, death and life, birth after birth, death after death—like a revolving wheel of fire, never ceasing.

Explanation: The Buddha said: Ānanda, it is indeed as you said—it is due to the combination of the Four Great Elements that the various transformations of the world appear. Ānanda, if the essential nature of the Four Great Elements were not combinable, then they could not mingle and combine with one another, just as space cannot combine with all form-dharmas. If the Four Great Elements can combine together to transform the world, the phenomena of the world would exist perpetually, with birth and death succeeding one another—life giving rise to death, death giving rise to life, birth after birth, death after death, like a revolving wheel of fire, never ceasing to rest.

Original Text: Ānanda, just as water becomes ice and ice melts back into water, you observe the nature of earth: coarse as the great earth, subtle as dust particles, down to particles approaching emptiness. Analyze those extremely subtle particles near the boundary of form into seven parts; further analyze the particles approaching emptiness, and you arrive at the true nature of emptiness.

Explanation: Ānanda, just as water can freeze into ice and ice can melt into water, you observe the earth element: coarse forms are the great earth, subtle forms are dust particles, down to extremely fine particles approaching emptiness. Analyze those extremely subtle form particles near the boundary of emptiness into seven parts; further analysis brings them closer to emptiness, revealing that the particles indeed possess the nature of emptiness.

Original Text: Ānanda, if these particles approaching emptiness can be analyzed into emptiness, then you should know that emptiness gives birth to form. Now you say that it is due to combination that the various changing phenomena of the world are born. Consider this: one particle approaching emptiness—how many particles of emptiness combine to produce it? It cannot be that particles approaching emptiness combine to form a particle approaching emptiness. Moreover, if particles approaching emptiness can be further analyzed into emptiness, how many form particles combine to produce emptiness?

Explanation: Ānanda, if these particles approaching emptiness can be further analyzed into emptiness, then you should know that emptiness can give birth to form. You now say that due to the combination of the Four Great Elements, all changing phenomena of the world are born. Observe one particle approaching emptiness: how many particles of emptiness combine to produce it? It cannot be that particles approaching emptiness combine to form another particle approaching emptiness. Furthermore, if particles approaching emptiness can be further analyzed into emptiness, then how many form particles combine to produce emptiness?

Original Text: If form combines, the combination is form, not emptiness. If emptiness combines, the combination is emptiness, not form. Form can still be analyzed; how can emptiness combine? You fundamentally do not know that in the Tathāgatagarbha, the nature of form is true emptiness, and the nature of emptiness is true form. They are fundamentally pure, pervading the Dharma-realm, manifesting according to the measure of what sentient beings’ minds should know, discovered in accordance with their karma. The world is ignorant, deludedly considering it to be due to causes and conditions or inherent nature. All this is the discriminating calculation of the conscious mind. Whatever is spoken has no real meaning.

Explanation: The Buddha said: If form can combine, the combination can only be form, not emptiness. If emptiness can combine, the combination can only be emptiness, not form. Form can be analyzed and combined; how can emptiness be analyzed and combined? Ānanda, you fundamentally do not know that in the Tathāgatagarbha, the nature of form is true emptiness, and the nature of emptiness is true form. Both form and emptiness are fundamentally pure, pervading the Dharma-realm, manifesting according to the measure of what sentient beings’ minds should perceive, and beings discover them according to their own karma. People of the world are ignorant, deludedly thinking that form and emptiness arise due to causes and conditions or occur naturally. All this is the discrimination and calculation of beings’ conscious minds; whatever beings say, no matter what, has no real meaning.

Here the World-Honored One negates that form can produce emptiness or emptiness can produce form. If material form particles can be subdivided into emptiness, then emptiness is composed of form. How many form particles make up emptiness? If particles could compose emptiness, emptiness would not be emptiness. If so, emptiness could also compose form particles; then how much emptiness composes a form particle? If emptiness could compose form particles, emptiness would not be emptiness, and particles would not be particles—both would lose their intrinsic nature.

If form particles could combine into emptiness, emptiness would be form. If emptiness could combine into form, form would be emptiness. How could emptiness and form mutually transform or combine? They are in an equal and opposite relationship: where one exists, the other does not. Form is produced by the seeds of the Four Great Elements—earth, water, fire, wind—and has characteristics, while emptiness is produced by the seed of the space element and has no characteristics. Therefore, form cannot transform into emptiness, and emptiness certainly cannot transform into form.

Form is produced by the Tathāgatagarbha, not transformed or combined from emptiness. Emptiness is also produced by the Tathāgatagarbha, not generated by the analysis of form. The World-Honored One makes it very clear in the Śūraṅgama Sūtra that all phenomena are produced by the Tathāgatagarbha, all originate from the Tathāgatagarbha. Wherever there is form, it is not empty; where there is emptiness, there is certainly no form. Where there is no form, emptiness manifests; thus, emptiness is revealed because of form. Finally, it is summarized that all are the nature of the Tathāgatagarbha, so form and emptiness are not two.

Form, analyzed to the end, becomes particles approaching emptiness. Emptiness and particles approaching emptiness cannot transform into each other; both are produced by the Tathāgatagarbha and are the nature of the Tathāgatagarbha. The World-Honored One negates their mutual transformative relationship. Emptiness and particles are both produced by the Tathāgatagarbha. If emptiness and particles could transform into each other, then emptiness would come from the transformation of particles, and its source would not be the Tathāgatagarbha. Moreover, particles fundamentally cannot transform into emptiness, contradicting the truth that the Tathāgatagarbha produces all dharmas and that all dharmas are consciousness-only.

II. Original Text: Ānanda, the nature of fire has no self; it depends on various conditions. Observe in the city, households that have not yet eaten: when they wish to cook, they hold a sun-mirror and seek fire before the sun. Ānanda, what is called combination? For example, you and I and the twelve hundred and fifty bhikṣus now form one assembly. Although the assembly is one, investigating its root, each has his own body, each has his lineage, clan, and name. For instance, Śāriputra is of the Brahmin caste, Uruvilvā Kāśyapa is of the Kāśyapa caste, and even you, Ānanda, are of the Gautama lineage.

Explanation: Ānanda, the nature of fire has no intrinsic self-nature; it is latent in various conditions for producing fire. When the conditions are sufficient, fire arises. Observe households in Rājagṛha that have not yet eaten: when they wish to cook, they hold tools for kindling fire from the sun and seek fire under the sun. Ānanda, what is called combination? For example, you and I and the twelve hundred and fifty bhikṣus now form one assembly. Although the assembly is one, tracing its root, each has his own body, each has his own family lineage and name. For instance, Śāriputra is of the Brahmin caste, Uruvilvā Kāśyapa is of the Kāśyapa caste, and you, Ānanda, are of the Gautama lineage.

Original Text: Ānanda, if this fire nature exists due to combination, then those people holding mirrors seek fire from the sun. Is this fire produced from the mirror, from the kindling, or from the sun? Ānanda, if it comes from the sun, since it can burn the kindling in your hand, the trees along the path it came from should all be burned. If it comes from the mirror, since fire can emerge from the mirror to ignite the kindling, why is the mirror not melted? As you hold it, there is not even a sign of heat; how could it melt?

Explanation: Ānanda, if this fire nature exists due to combination, then those people holding mirrors seek fire from the sun. Is the fire produced from the mirror, from the kindling, or from the sun? Ānanda, if the fire comes from the sun, since it can burn the kindling in your hand, the trees along the path it traversed should all be burned. If the fire comes from the mirror, since fire can emerge from the mirror to ignite the kindling, why is the mirror not melted? The hand holding the mirror does not even feel heat; it certainly cannot melt.

Original Text: If it is born from the kindling, why rely on the sun and mirror, with their light connecting, for fire to arise? Again, observe carefully: the mirror is held by hand, the sun comes from the sky, the kindling is born from the earth. From where does the fire travel to arrive here? The sun and mirror are far apart; they are neither combined nor conjoined. It should not be that firelight arises without any origin. You still do not know that in the Tathāgatagarbha, the nature of fire is true emptiness, and the nature of emptiness is true fire. Both are fundamentally pure, pervading the Dharma-realm, manifesting according to the measure of what sentient beings’ minds should know.

Explanation: If the fire is born from the kindling, why rely on the combination of the mirror and sunlight to produce fire? Again, observe carefully: the mirror is held by hand, sunlight comes from the sky, the kindling is born from the earth. From where does the fire come to arrive here? The sun and mirror are too far apart to combine at that time; it should not be that firelight appears without any origin. You still do not know that in the Tathāgatagarbha, the nature of fire is true emptiness, and the nature of emptiness is true fire. Both are fundamentally pure, immutable, pervading the Dharma-realm, manifesting according to the measure of what sentient beings’ minds should perceive.

Original Text: Ānanda, you should know that when people hold a mirror in one place, fire arises in that place. If mirrors are held throughout the Dharma-realm, fire arises throughout the world. When it arises throughout the world, is there a fixed location? It is discovered in accordance with karma. The world is ignorant, deludedly considering it to be due to causes and conditions or inherent nature. All this is the discriminating calculation of the conscious mind. Whatever is spoken has no real meaning.

Explanation: Ānanda, you should know that when people hold a mirror in one place, fire arises in that place. If mirrors are held throughout the Dharma-realm, fire arises throughout the world, without any specific fixed place of origin; it merely appears according to the karma of sentient beings. People of the world are ignorant, deludedly thinking that fire is due to causes and conditions or inherent nature. All this is the false discrimination and calculation of the conscious mind. Whatever is spoken has no real meaning.

III. Original Text: Ānanda, the nature of water is unstable, its flow and stillness inconstant. For example, in Śrāvastī, the Kāpila ṛṣis, Cakora ṛṣis, Padma Mahāsattvas, and other great illusionists seek the essence of the moon to use in illusion medicine. These masters, during the bright half of the lunar month, hold square pearls and receive water from the moon. Is this water produced from the pearl, does it inherently exist in space, or does it come from the moon? Ānanda, if it comes from the moon, since it can cause water to emerge from the pearl from afar, the trees it passes should all flow with water. If they flow, why wait for the square pearl to produce water? If there is no flow, it is clear the water did not descend from the moon.

Explanation: Ānanda, the nature of water is unstable; its flow and stillness are impermanent. For example, in Śrāvastī, the Kāpila ṛṣis, Cakora ṛṣis, Padma Mahāsattvas, and other great illusionists seek the essence of the moon (Soma) to use in illusion medicine. The illusionists, on the night before the full moon during the waxing moon, hold water vessels to receive water flowing from the moon. Is this water produced from the vessel, inherently existing in space, or coming from the moon? Ānanda, if the water comes from the moon, the moon can pour water from such a distant sky into the vessel; then, when the moon pours water, the trees it passes should also flow with water—the trees should be full of water. Why then wait for the square pearl to produce water? If no water flows from the trees, it shows the water did not descend from the moon.

Original Text: If it comes from the pearl, then this pearl should constantly produce water. Why wait until midnight to receive water from the waxing moon? If it is born from space, the nature of space is boundless; the water should be limitless. From humans to the heavens, all should be drowned in floods. How then could there be beings moving in water, land, and air? Again, observe carefully: the moon traverses the sky, the pearl is held by hand, the water plate is set up by the person. From where does the water flow into this plate? The moon and pearl are far apart; they are neither combined nor conjoined. It should not be that the essence of water arises without any origin.

Explanation: If the water comes from the square pearl, then this square pearl should constantly produce water; why wait until midnight to receive water from the waxing moon? If the water is born from space, space is boundless and limitless; the water produced should also be boundless and limitless. Then from the human realm to the heavens, all should be flooded and submerged; how could beings still move in water, land, and air? Again, observe carefully: moonlight comes from the sky, the square pearl is held by hand, the water plate is set up by the person. From where does the water flow into the plate? The moon and the square pearl are so far apart they cannot combine; it should not be that the essence of water appears without any origin.

Original Text: You still do not know that in the Tathāgatagarbha, the nature of water is true emptiness, and the nature of emptiness is true water. Both are fundamentally pure, pervading the Dharma-realm. The water nature manifests according to the measure of what sentient beings’ minds should know. When a pearl is held in one place, water arises there. If pearls are held throughout the Dharma-realm, water arises throughout the Dharma-realm. When it fills the world, is there a fixed location? It is discovered in accordance with karma. The world is ignorant, deludedly considering it to be due to causes and conditions or inherent nature. All this is the discriminating calculation of the conscious mind. Whatever is spoken has no real meaning.

Explanation: Ānanda, you still do not know that in the Tathāgatagarbha, the nature of water is true emptiness, and the nature of emptiness is true water. Both are fundamentally pure, pervading the Dharma-realm everywhere. The water nature manifests according to the measure of what sentient beings’ minds should perceive. When a square pearl is held in one place, water arises there; if square pearls are held throughout the Dharma-realm, water arises throughout the Dharma-realm, without any limitation of direction or location. It is only according to the karma of sentient beings that it is discovered. People of the world are ignorant, deludedly thinking it is born from causes and conditions or exists naturally. All this is the false discrimination and calculation of the conscious mind. Whatever is spoken has no real meaning.

IV. Original Text: Ānanda, the nature of wind has no substance; its movement and stillness are inconstant. You often adjust your robe before entering the assembly; when the corner of your saṅghāṭī brushes against someone, a slight breeze wafts onto that person’s face. Is this wind produced from the corner of the robe, emitted from space, or born from that person’s face? Ānanda, if this wind comes from the corner of the robe, then you are draped in wind. Your robe should flutter and leave your body. Now, as I expound the Dharma, my robe hangs down in the assembly. Look at my robe—where is the wind? It cannot be that there is a place within the robe that stores wind.

Explanation: Ānanda, the nature of wind has no intrinsic nature; its movement and stillness are impermanent and not constant. You often adjust your robe before entering the assembly; when the corner of your saṅghāṭī brushes against someone, a slight breeze wafts onto that person’s face. Is this wind produced from the corner of the robe, from space, or from the face of the bystander? Ānanda, if this wind is produced from the corner of the robe, then you would constantly be draped in wind as you move about. If there were wind within the robe, the robe would flutter and leave your body. Now I am expounding the Dharma; in the assembly, my robe hangs down and does not flutter. Look at my robe—where is the wind? It cannot be that there is a place within the robe that stores wind.

Original Text: If it is born from space, why is there no breeze when your robe is still? The nature of space is permanent; wind should constantly arise. If there is no wind, space should cease. The cessation of wind can be seen; what is the form of the cessation of space? If it has birth and cessation, it cannot be called space. If it is called space, how can wind arise from it? If the wind arises from itself on the brushed face, then since it arises from that face, it should blow onto you. You adjust your own robe; why does it blow backward? Carefully observe: you adjust the robe, the face belongs to that person, space is still and unmoving. From where does the wind come, stirring to arrive here? The natures of wind and space are distinct; they are neither combined nor conjoined. It should not be that the wind nature arises without any origin.

Explanation: If the wind is born from space, why is there no breeze when your robe is still? Space is permanent; wind should constantly arise. If so, when there is no wind, space should cease to exist. When wind ceases, we can see it; what is the state of space when it ceases? If space also has birth and cessation, all other dharmas cannot exist, and space cannot be called space. If it is still called space, how can wind arise from it?

If the wind is born from the face of the person being blown upon, the wind should also blow onto you. You adjust your own robe; how does the wind blow onto your own face? Carefully observe again: you adjust the robe, the blown face belongs to another, space is still and unmoving. From where does the wind stir to arrive here? The natures of wind and space are not the same; they cannot combine. The wind nature should not exist without any origin.

Original Text: You still do not know that in the Tathāgatagarbha, the nature of wind is true emptiness, and the nature of emptiness is true wind. Both are fundamentally pure, pervading the Dharma-realm, manifesting according to the measure of what sentient beings’ minds should perceive. Ānanda, as you alone slightly stir your robe, a slight breeze arises. If robes are stirred throughout the Dharma-realm, wind arises throughout the lands. It pervades the world without fixed direction or location. It is only discovered in accordance with karma. The world is ignorant, deludedly considering it to be due to causes and conditions or inherent nature. All this is the discriminating calculation of the conscious mind. Whatever is spoken has no real meaning.

Explanation: You still do not know that in the Tathāgatagarbha, the nature of wind is true emptiness, and the nature of emptiness is true wind. Both are fundamentally pure, pervading the Dharma-realm, manifesting according to the measure of what sentient beings’ minds should perceive in the secular world. Ānanda, if you alone lightly adjust your robe, a slight breeze arises; if robes are shaken throughout the Dharma-realm, wind arises throughout the lands. Wind pervades the world without being confined to any direction or location; it is only according to the karma of sentient beings that it is discovered. People of the world are ignorant, deludedly thinking it is born from causes and conditions or exists naturally. All this is the false discrimination and calculation of sentient beings’ conscious minds; whatever is spoken has no real meaning.

V. Original Text: Ānanda, the nature of space has no form; it is revealed through form. For example, in Śrāvastī, in a place far from the river, kṣatriyas, brahmins, vaiśyas, śūdras, as well as pulkasas, caṇḍālas, and others, when newly settling and building homes, dig wells seeking water. When they remove one foot of earth, within it is one foot of space. Similarly, removing one zhang of earth yields one zhang of space. The depth of space corresponds to the amount removed. Is this space produced because of the earth, because of the digging, or without cause?

Explanation: Ānanda, the nature of space has no form; it is revealed and discovered through form. For example, in Śrāvastī, in a place far from the river, kṣatriyas, brahmins, vaiśyas, śūdras, as well as pulkasas, caṇḍālas, and other clans, when building new homes and digging wells, remove one foot of earth from the ground, and within the ground is one foot of space; remove one zhang of earth, and within the ground is one zhang of space. The depth of space depends on how much earth is removed. Is this space produced because the earth was removed, because of the digging, or without any cause?

Original Text: Ānanda, if this space arises without cause, why was there no unobstructed space before digging, seeing only the obstructed earth, without any passage? If it is produced from the earth, then when the earth is removed, space should be seen entering. If the earth is removed first without space entering, how can space be said to be produced from the earth? If there is no entering or exiting, then space and earth originally have no different cause. Without difference, they are the same. Then when the earth is removed, why does space not exit?

Explanation: Ānanda, if this space arises without cause, why was it not present before digging? Only the obstruction of the earth was seen, without any passage of space. If this space is produced from the earth, then when the earth is removed, space should be seen entering. If the earth is removed first without space entering, how can it be said that space is produced because the earth was removed? If earth and space have no entering or exiting, their appearance should be without difference; no difference means they are identical, appearing and disappearing together. Then when earth is removed, why does space not exit?

Original Text: If it is produced from digging, then digging should produce space, not earth. If it is not produced from digging, digging only produces earth; how then is space seen? Again, carefully examine and observe: the digging tool moves with the hand’s direction, the earth moves because the ground shifts. From what then is space produced? The digging tool is solid, space is void; they cannot interact. They are neither combined nor conjoined. It should not be that space arises without any origin.

Explanation: If space is produced because of the digging tool, then it should produce space, not earth. If space is not produced from the digging tool, the tool can only dig out earth; why then is space seen to appear? Again, carefully examine and observe: the digging tool moves according to the direction the hand turns, the earth moves out because the ground shifts. From what then is space produced? The digging tool and space—one solid, one void—cannot interact; they cannot combine. Space should not arise without any origin.

Original Text: If this space is by nature perfectly round and pervasive, fundamentally unmoving, you should know that the presently seen earth, water, fire, and wind are equally named the Five Great Elements. Their nature is true and perfectly interpenetrating; all are the Tathāgatagarbha, fundamentally without birth or cessation. Ānanda, your mind is benighted; you have not realized that the Four Great Elements are originally the Tathāgatagarbha. You should observe space: does it come out or go in, or neither? You fundamentally do not know that in the Tathāgatagarbha, the nature of perception is true emptiness, and the nature of emptiness is true perception. They are fundamentally pure, pervading the Dharma-realm, manifesting according to the measure of what sentient beings should know.

Explanation: If this space is by nature perfectly pervasive throughout the Dharma-realm, fundamentally unmoving, you should know that space together with the presently seen earth, water, fire, and wind are called the Five Great Elements. Their nature is true, mutually perfectly interpenetrating without obstruction, all are the nature of the Tathāgatagarbha, fundamentally without birth or cessation. Ānanda, your mind is benighted and confused; you have not realized that the Four Great Elements are originally the Tathāgatagarbha. You should observe space: is it with coming out and going in, or without coming out and going in? You fundamentally do not know that in the Tathāgatagarbha, the nature of perception is true emptiness, and the nature of emptiness is true perception. Both are fundamentally pure, pervading the Dharma-realm, manifesting according to the measure of what sentient beings should perceive.

Original Text: Ānanda, just as the space of one well arises in one well, so too is the space in the ten directions. It perfectly pervades the ten directions; how could it have fixed locations? It is discovered in accordance with karma. The world is ignorant, deludedly considering it to be due to causes and conditions or inherent nature. All this is the discriminating calculation of the conscious mind. Whatever is spoken has no real meaning.

Explanation: Ānanda, as digging one well produces space in that one well, digging wells in the ten directions similarly produces space appearing in the ten directions. Space perfectly appears throughout the ten directions without obstruction, without any fixed direction or location; it is only according to the karma of sentient beings that it appears. People of the world are ignorant, deludedly thinking it is born from causes and conditions or exists naturally. All this is the false discrimination and calculation of sentient beings’ conscious minds; whatever is spoken has no real meaning.

VI. Original Text: Ānanda, the nature of perception has no knowing; it exists because of form and emptiness. As you are now in the Jeta Grove, morning is bright, evening is dim. At midnight, during the waxing moon there is light, during the waning moon there is darkness. Are these bright and dark, form and emptiness, one substance with the great void, or not one substance? Or both same and not same, or different and not different?

Explanation: Ānanda, the nature of perception and consciousness itself has no knowing; perception and consciousness appear due to form and emptiness. For example, you are now in the Jeta Grove: morning is bright, evening is dim. If at midnight, during the waxing moon there is light, during the waning moon there is darkness. These bright, dark, form, and emptiness phenomena are analyzed and revealed because there is the nature of perception and consciousness. Then, is this nature of perception one substance with the bright and dark phenomena and the great void, or different? Or both same and not same, or different and not different?

Original Text: Ānanda, if this perception is originally one substance with brightness, darkness, and space, then brightness and darkness are two substances that cannot coexist: when dark, there is no brightness; when bright, there is no darkness. If perception is one with darkness, when brightness comes, perception should perish. If it must be one with brightness, when darkness comes, it should cease. If it ceases, how can it perceive brightness and darkness? If brightness and darkness are distinct and perception has no birth or cessation, how can they be one?

Explanation: Ānanda, if this perception is originally one substance with brightness, darkness, and space, then the two substances of brightness and darkness cannot coexist simultaneously—when darkness appears, there is no brightness; when brightness appears, there is no darkness. If perception is one with darkness, when brightness appears, perception should disappear, and then it could not perceive brightness. If perception is one with brightness, when darkness comes, perception should cease; if perception ceases, how can it perceive darkness? If brightness and darkness are distinct and not one substance, and perception has no birth or cessation, how can the three be one substance? Oneness cannot be established.

Original Text: If this perceptive essence is not one substance with darkness and brightness, then apart from brightness, darkness, and space, analyze the original perception: what form does it have? Apart from brightness, darkness, and space, this original perception is like a tortoise’s fur or a rabbit’s horns—nonexistent. Brightness, darkness, and space are all different; from which phenomenon is perception established? Brightness and darkness oppose each other; how can they be the same as perception? Apart from these three, there is originally no perception; how can it be different? It cannot be discussed as same or different. Separating space and perception, they originally have no boundary or connection; how can they not be different? It cannot be discussed as same or different. Whether perceiving brightness or darkness, the nature of perception never changes; how can it be said to be non-different?

Explanation: If this perceptive essence is not one substance with brightness and darkness, then apart from brightness, darkness, and space, what form does this perceptive essence have? Apart from brightness, darkness, and space, this perceptive essence is like a tortoise’s fur or a rabbit’s horns—utterly unobtainable. Brightness, darkness, and space are all different; from which phenomenon is the perceptive essence established? Brightness and darkness oppose each other; how can they be said to be the same substance as perception? Apart from brightness, darkness, and space, there is originally no perception; how can it be said to be perhaps different? It cannot be discussed as same or different. Separating space and perception, the two originally have no boundary or connection; how can they be said to be not different? It cannot be discussed as same or different. Whether perceiving brightness or darkness, the nature of perception never changes; how can it be said to be non-different?

Original Text: Again, minutely examine and observe: brightness comes from the sun, darkness follows the dark moon, openness belongs to space, obstruction belongs to earth. From what then is this perceptive essence produced? Perception is conscious, space is inert; they are neither combined nor conjoined. It should not be that the perceptive essence arises without any origin. If the nature of perception, hearing, and knowing is perfectly round and pervasive, fundamentally unmoving, you should know that the boundless, unmoving space, together with the moving earth, water, fire, and wind, are equally named the Six Great Elements. Their nature is true and perfectly interpenetrating; all are the Tathāgatagarbha, fundamentally without birth or cessation.

Explanation: Again, minutely examine and observe: brightness comes from the sun, darkness follows the dark moon, openness and unobstructedness belong to space, obstruction belongs to earth. From what then is this perceptive essence produced? Perception is conscious and formless, space is inert; they have no combinable nature. It should not be that the perceptive essence arises without any origin. If the nature of perception, hearing, and knowing is perfectly pervasive throughout the Dharma-realm, fundamentally unmoving, you should know that the nature of perception together with the boundless unmoving space and the moving earth, water, fire, and wind are all Six Great Elements. Their nature is true and perfectly interpenetrating; all are the Tathāgatagarbha, fundamentally without birth or cessation.

Original Text: Ānanda, your nature is submerged; you have not realized that your perception, hearing, feeling, and knowing are originally the Tathāgatagarbha. You should observe this perception, hearing, feeling, and knowing: is it born or ceasing, same or different, or neither born nor ceasing, or neither same nor different? You have never known that in the Tathāgatagarbha, the nature of perception is the clear awareness, and the essence of awareness is clear perception. Both are fundamentally pure, pervading the Dharma-realm, manifesting according to the measure of what sentient beings should know.

As with the single faculty of sight, seeing pervades the Dharma-realm. Hearing, smelling, tasting, touching, feeling, and knowing—their wondrous virtues are luminous and pure, pervading the Dharma-realm, perfectly filling the ten directions. How could they have fixed locations? They are discovered in accordance with karma. The world is ignorant, deludedly considering them to be due to causes and conditions or inherent nature. All this is the discriminating calculation of the conscious mind. Whatever is spoken has no real meaning.

Explanation: Ānanda, your nature is submerged and drowning; you have not realized that perception, hearing, feeling, and knowing are originally the Tathāgatagarbha. You should observe this perception, hearing, feeling, and knowing: are they subject to birth and cessation, same or different with the sense objects, or neither born nor ceasing, or neither same nor different? You have never known that in the Tathāgatagarbha, the nature of perception is the clear awareness of true perception, and the essence of true awareness is clear perception. Both are fundamentally pure, pervading the Dharma-realm, manifesting according to the measure of what sentient beings should perceive.

For example, the single faculty of sight can see forms throughout the Dharma-realm. The faculties of hearing, smelling, tasting, touching, feeling, and knowing—their wondrous virtues are luminous and pure, pervading the Dharma-realm, perfectly filling the ten directions. How could they have fixed directions or locations? Sentient beings discover them according to their respective karma. People of the world are ignorant, deludedly thinking they are born from causes and conditions or exist naturally. The arising of these thoughts and views is all the result of the discrimination, calculation, and measurement of sentient beings’ conscious minds; whatever is spoken has no real meaning.

VII. Original Text: Ānanda, the nature of consciousness has no source; it arises falsely due to the six sense faculties and objects. Now, comprehensively observe the sage assembly in this gathering. Using your eyes to scan around, your vision encompasses all surroundings, but it is merely like images in a mirror, without distinct analysis. Your consciousness within this, sequentially identifies: this is Mañjuśrī, this is Pūrṇa, this is Mahākāśyapa, this is Subhūti, this is Śāriputra. Does this knowing consciousness arise from perception, from form, from space, or without any cause, suddenly appearing?

Explanation: Ānanda, the nature of consciousness has no source; it arises falsely due to the six kinds of sense faculties and objects. Now, comprehensively observe the sage assembly in this gathering. Using your eyes to scan around, your vision can encompass all dharmas in the surroundings. But what the eyes see is like images in a mirror, without special analysis. Your eye consciousness, within this observation, sequentially identifies this person as Mañjuśrī, this person as Pūrṇa, this person as Mahākāśyapa, this person as Subhūti, this person as Śāriputra. Does this knowing consciousness of your eye consciousness arise from the nature of perception, from form, from space, or without any cause, suddenly appearing?

From this, it can be seen that there is first the nature of perception, then the knowing nature of the six consciousnesses. On the eye faculty there is seeing, on the ear faculty there is hearing, on the nose faculty there is smelling, on the tongue faculty there is tasting, on the body faculty there is touching, on the mind faculty there is perceiving. After perception, there is the nature of consciousness. Moreover, if the knowing nature of the six consciousnesses does not arise from the nature of perception, then what is the relationship between the nature of perception and the nature of the six consciousnesses? What is the difference between them? What is the relationship between the nature of perception and the Tathāgatagarbha? If the nature of perception is the perception of the Tathāgatagarbha, then after the Tathāgatagarbha perceives, there is still the perception of the mind faculty; after the mind faculty perceives, it acts as master for the six consciousnesses to arise. Moreover, the Tathāgatagarbha does not perceive specific bright, dark, form, or empty phenomena; the perceiving nature of the Tathāgatagarbha does not fall into secular phenomena, otherwise the Tathāgatagarbha would have secular afflictions, and it would not be a pure mind.

Original Text: Ānanda, if your consciousness arises from perception, then without brightness, darkness, form, and emptiness, these four would necessarily not exist. Originally, there would be no perception for you. If perception does not even exist, from where does consciousness arise? If your consciousness arises from form, not from perception, then it would not perceive brightness, nor perceive darkness. If it does not perceive brightness and darkness, there is no form or emptiness. If those phenomena do not exist, from where does consciousness arise?

Explanation: Ānanda, if your consciousness arises from the nature of perception, without the phenomena of brightness, darkness, form, and emptiness, these four phenomena would not exist, and then there would be no nature of perception for you. If the nature of perception does not even exist, from where does the nature of consciousness arise? If your consciousness arises from form, not from perception, then your consciousness would neither see brightness nor see darkness. If it cannot see brightness and darkness, there is no form and no emptiness; without seeing the phenomena of brightness and darkness, there is no form and no emptiness; from what place does the nature of consciousness arise?

Original Text: If it arises from space, it would have neither form nor perception. Without perception, it cannot discern; it would not know brightness, darkness, form, or emptiness. Without form, the conditions for perception, hearing, feeling, and knowing have no basis. In this state of neither, space is like non-existence, while existence is unlike things. Even if your consciousness arises, what would it distinguish? If it arises without any cause, suddenly appearing, why does it not, at noon, distinguish the bright moon?

Explanation: If your consciousness arises from space, space has no form and no nature of perception; consciousness would have no form and no nature of perception. Without the nature of perception, there is no discerning faculty; consciousness naturally cannot know the causes and conditions of the birth and cessation of brightness, darkness, form, and emptiness; perception, hearing, feeling, and knowing cannot be established. Space is equivalent to non-existence, existence is equivalent to things. Amidst these two opposing phenomena, even if your consciousness could arise, what would it distinguish? If consciousness arises without any cause, suddenly appearing, then why does it not, at noon under the sun, distinguish the bright moon?

Original Text: Again, minutely examine: perception relies on your eyes, form is pushed by the sense objects—what has characteristics becomes existence, what lacks characteristics becomes non-existence. From what then does this consciousness arise? Consciousness moves, perception is still; they are neither combined nor conjoined. Hearing, hearing, feeling, and knowing are also like this. It should not be that consciousness arises without any origin. If this conscious mind fundamentally has no origin, you should know that the discerning nature of perception, hearing, feeling, and knowing is perfectly clear and serene; its nature does not come from anywhere. Together with that space, earth, water, fire, and wind, they are equally named the Seven Great Elements. Their nature is true and perfectly interpenetrating; all are the Tathāgatagarbha, fundamentally without birth or cessation.

Explanation: Again, minutely examine: the nature of perception relies on and depends on your eyes to exist; form is the object before your eyes—what has shape and can be seen is called existence, what has no characteristics is called non-existence. But from what does the conscious mind arise? What is the cause for the arising of such consciousness? The conscious mind moves, the nature of perception is still; the two cannot combine. The nature of hearing, smelling, tasting, and touching are also like this. It should not be that the conscious mind arises without cause, without any location.

If this conscious mind fundamentally has no place of arising, you should know that the discerning nature of the conscious mind, the nature of perception, hearing, feeling, and knowing, are all perfectly clear, pure, and serenely existent. Their nature does not arise from any place; together with space, earth, water, fire, and wind, they are all Seven Great Elements. Their nature is true and perfectly interpenetrating; all are the Tathāgatagarbha, fundamentally without birth or cessation. In the Tathāgatagarbha, no dharma is born, no dharma ceases.

Original Text: Ānanda, your mind is coarse and agitated; you have not realized that perception, hearing, and the arising of knowing are originally the Tathāgatagarbha. You should observe this conscious mind at the six sense bases: is it the same or different, empty or existent, or neither same nor different, or neither empty nor existent? You fundamentally do not know that in the Tathāgatagarbha, the nature of consciousness is clear knowing, and the clear awareness is true consciousness. The wondrous awareness is serene, pervading the Dharma-realm, containing and emitting the ten directions. How could it have fixed locations? It is discovered in accordance with karma. The world is ignorant, deludedly considering it to be due to causes and conditions or inherent nature. All this is the discriminating calculation of the conscious mind. Whatever is spoken has no real meaning.

Explanation: Ānanda, your mind is coarse and agitated; you have not realized that the clarity and knowing of perception, hearing, feeling, and knowing are originally the Tathāgatagarbha. You should observe this conscious mind at the six sense bases of form, sound, smell, taste, touch, and dharmas: is it the same as or different from the six bases, or neither same nor different? Is the conscious mind empty or existent, or neither empty nor existent? You fundamentally do not know that in the Tathāgatagarbha, the nature of consciousness is the clear knowing of the true nature, and the true clear awareness is the true nature of consciousness. The wondrous nature of awareness is pure, serene, and tranquil, pervading the entire Dharma-realm, encompassing the ten directions of space. How could it have fixed directions or locations? It all appears according to the karma of sentient beings. People of the world are ignorant, deludedly thinking it is born from causes and conditions or exists naturally. The arising of these thoughts and views is all the result of the false discrimination and calculation of the conscious mind. Whatever is spoken has no real meaning.

VIII. Concepts of the Four Greats, Six Greats, and Seven Greats

The Four Greats are earth, water, fire, wind—the seeds that form material form. Material form, when analyzed to the finest point where it can no longer be divided, becomes the particles of the Four Greats, but these are still not the seeds of the Four Greats themselves; they are still composed of the seeds of the Four Greats.

The Seven Greats in the Śūraṅgama Sūtra are: earth, water, fire, wind, space, perception, and consciousness—the seven factors constituting the sentient world. The Four Greats and space constitute the material form body and the form aggregate; consciousness constitutes the sentient being’s consciousness aggregate, feeling aggregate, perception aggregate, and formation aggregate. The essential nature of the great elements refers to the function of the seeds of the Four Greats. If speaking of the Six Greats, it refers to earth, water, fire, wind, space, and consciousness, excluding the perception element. This perception is also a seed within the Tathāgatagarbha; it refers to the perceiving nature inherently possessed by the Tathāgatagarbha, named Buddha-nature. Excluding the perception element, the Seven Greats can thus be abbreviated to Six Greats.

The seeds of the Four Greats—earth, water, fire, wind—cannot be further divided. The material composed of the Four Greats can be divided; divided to the end, it becomes particles approaching emptiness. Earth is also composed of the Four Greats, water is also composed of the Four Greats, fire is also composed of the Four Greats, wind is also composed of the Four Greats; it is only the proportional structure of the Four Greats that differs, forming different materials.

The particles of the Four Greats are also material form dharmas composed of the Four Greats, divided into particles approaching emptiness that cannot be further divided, nearing non-existence. These particles approaching emptiness are still composed of the Four Greats, only extremely subtle. The division of material into particles approaching emptiness is not the dispersion or decomposition of the material’s Four Great seeds into an earth part, a water part, a fire part, a wind part, causing the material to disintegrate, disappear, or become space. Rather, it is the division of the material itself into extremely fine material particles.

Within the Tathāgatagarbha, there are the seeds of the Seven Greats: earth, water, fire, wind, space, perception, and consciousness—all are the nature of the Tathāgatagarbha. Since the Tathāgatagarbha inherently possesses these seven kinds of seeds, they manifest the five aggregates, eighteen elements, and all dharmas of the world according to various conditions. Thus, all dharmas of the world are the nature of the Tathāgatagarbha, produced by the combination of the seeds of the Seven Greats.

The nature of space has no form; it is revealed through form. Space has no characteristics; where there is no form beside form, it is provisionally named space. Space is not truly existent; it is revealed because of form. In the Śūraṅgama Sūtra, the World-Honored One gives the example of digging earth to make a well: when earth is removed, space appears, revealing space. It is discovered in accordance with karma; it is fundamentally the Tathāgatagarbha. Perception and consciousness have no knowing; they exist because of form and emptiness. Seeing form, seeing emptiness, seeing brightness, seeing darkness—this perceptive essence comes from the Tathāgatagarbha, not from form, emptiness, brightness, or darkness, nor does it arise by itself. Perception, hearing, feeling, and knowing are fundamentally the Tathāgatagarbha.

As with the single faculty of sight, seeing pervades the Dharma-realm; hearing, smelling, tasting, touching, feeling, and knowing—their wondrous virtues are luminous, pervading the Dharma-realm. "Wondrous" means it comes from the Tathāgatagarbha; it possesses the virtuous nature of the Tathāgatagarbha, pervading the Dharma-realm according to conditions, manifesting where there are conditions. The perceiving nature on the six sense faculties fundamentally comes from the perceiving nature of the Tathāgatagarbha; all are the wondrous true suchness nature of the Tathāgatagarbha. If one does not cling to the perceiving nature of the six consciousnesses, one will perceive the perceiving nature of the Tathāgatagarbha and realize that all dharmas are the function of the perceiving nature of the Tathāgatagarbha.

The nature of consciousness has no source; it arises falsely due to the six sense faculties and objects. The six sense faculties contact the six sense objects, and the Tathāgatagarbha produces the six consciousnesses. The six sense faculties are false, the six sense objects are false, so the six consciousnesses also falsely arise. Why false? They are produced by the Tathāgatagarbha; they are not inherently existent, not real. The Tathāgatagarbha supplies the seeds of consciousness to the six consciousnesses; only then do the six consciousnesses have functional capacity and can perceive the six sense objects. "Great" refers to the essential nature of the great elements—the seeds within the Tathāgatagarbha. The Tathāgatagarbha, according to various conditions, outputs seeds, giving birth to all dharmas of the world.

Material things in the worldly realm with form, such as earth, are composed of the combined seeds of earth, water, fire, and wind. Earth contains not only the seed of earth but also the seed of water, the seed of fire, and the seed of wind. For example, stone: it has the solidity of earth; striking it produces sparks, indicating it has the nature of fire; mudslides occur, indicating stone has the nature of water; there is space within stone—that is the nature of space; where there is space, there is wind, so it has the nature of wind. External materials are all generated by the combination of the essential natures of the great elements; they are not substances of a single essential nature.

Consciousness is a functional attribute unique to sentient beings; material form dharmas do not have it, hence material form dharmas are called inanimate objects. "Wondrous" refers to the nature of the Tathāgatagarbha; this is truly wondrous—formless and markless, yet with so many uses; utterly empty, yet able to produce so many dharmas. It has never left us for even a split second; it never abandons us, yet does not commingle with us.

IX. The nature of form is true emptiness, the nature of emptiness is true form; the nature of water is true emptiness, the nature of emptiness is true water; the nature of fire is true emptiness, the nature of emptiness is true fire; the nature of wind is true emptiness, the nature of emptiness is true wind.

The earth, water, fire, and wind of the universe and the vessel world are composed of the seeds of the Four Greats within the Tathāgatagarbha. Therefore, the nature of earth, water, fire, and wind is the nature of the seeds of the Four Greats. The seeds of the Four Greats are formless and markless—empty; thus, earth, water, fire, and wind are the nature of emptiness. The nature of the seeds of the Four Greats is the nature of the Tathāgatagarbha; thus, the nature of earth, water, fire, and wind is the nature of the Tathāgatagarbha, which is the wondrous true suchness nature. The Tathāgatagarbha, because it contains the seeds of the Four Greats, which can transform into the earth, water, fire, and wind of the universe and vessel world, means earth, water, fire, and wind are the nature of the Tathāgatagarbha; they are transformed by the Tathāgatagarbha using the seeds of the Four Greats. Thus, the Tathāgatagarbha contains the nature of earth, water, fire, and wind and also possesses their properties. The Tathāgatagarbha is not earth, water, fire, or wind, yet is earth, water, fire, and wind; the Tathāgatagarbha and earth, water, fire, and wind are neither identical nor different.

"The nature of emptiness" refers to the empty nature of the Tathāgatagarbha. The dharmas produced by the Tathāgatagarbha are empty and unreal in nature; they are generated by the flow of a portion of the seeds of the Tathāgatagarbha. Thus, a portion of the Tathāgatagarbha becomes form; therefore, the essence of all form dharmas is the true empty-nature mind, the Tathāgatagarbha. The empty-nature mind Tathāgatagarbha can produce all forms; thus, all forms are also the nature of the Tathāgatagarbha. "The nature of form is true emptiness" means the nature and essence of form is the Tathāgatagarbha, the true empty-nature mind Tathāgatagarbha nature. This is somewhat similar to the phrase in the Heart Sutra: "Form is emptiness, emptiness is form." Similarly, water, fire, and wind have the same relationship with the Tathāgatagarbha.

X. The nature of perception is true emptiness, the nature of emptiness is true perception; the nature of perception is clear awareness, the essence of awareness is clear perception; the nature of consciousness is clear knowing, clear awareness is true consciousness; the nature is true and perfectly interpenetrating.

"The nature of perception is true emptiness, the nature of emptiness is true perception": the nature of perception is true emptiness, the nature of emptiness is true perception. This "perception" is the perception of the Tathāgatagarbha. The perceiving nature Tathāgatagarbha can give birth to space; space is the absence beside form—where there are no form characteristics is space. The inherent nature and essence of space is the nature of the Tathāgatagarbha. The relationship between space, form, and the empty-nature mind Tathāgatagarbha needs to be clarified; distinguishing the two kinds of emptiness makes the sutra easier to understand.

"The nature of perception is clear awareness, the essence of awareness is clear perception": the nature of perception is the clear nature of awareness, the nature of awareness is the clear nature of perception. The clear nature of awareness Tathāgatagarbha gives birth to the nature of perception; seeing brightness, seeing darkness, and seeing space are all the nature of awareness, the nature of the Tathāgatagarbha.

"The nature of consciousness is clear knowing, clear awareness is true consciousness": the nature of the six consciousnesses is the clear knowing nature of the Tathāgatagarbha, the clear awareness nature of the Tathāgatagarbha is the true nature of the six consciousnesses. The nature of consciousness is born from the clear awareness nature of the Tathāgatagarbha; thus, it is the nature of the Tathāgatagarbha.

"The nature is true and perfectly interpenetrating": to summarize, earth, water, fire, wind, space, perception, and consciousness—the natures of the Seven Greats are all the nature of the true awareness Tathāgatagarbha. They mutually interpenetrate without obstruction, together constituting all dharmas of the five-aggregate world, enabling all dharmas to manifest according to conditions and mental capacity. Their essence is all the one true Dharma-realm of the Tathāgatagarbha.

XI. All dharmas are the true suchness nature; there is not a single dharma that is not the true suchness nature. Although we now know this principle, know this conclusion, we must actually realize it, know why, and must have evidence to prove this principle and this conclusion, knowing the reason why. Because this conclusion was reached by the Buddha, who personally proved it himself, and then the Buddha proclaimed it for sentient beings, making it the truth. This ultimate conclusion, this ultimate truth, likewise requires us to prove it step by step, bit by bit, personally. After proving it, we will know it is so and also know why it is so, with no more delusion, no more ignorance.