The Two Meanings of Tathatā

Suchness (tathatā) has two meanings: one refers to the substance of the true mind, which is the eighth consciousness, the ālayavijñāna; the other refers to the nature of the true mind, namely the真实性 of the eighth consciousness, the ālayavijñāna, and its immovable suchness with regard to all dharmas. Whatever suchness means, it is unconditioned. However, if suchness refers to the mind-substance itself, then it is neither arising nor ceasing; but if suchness refers to the nature of the true mind, then it is not a real dharma, because a nature can only exist by depending on the substance, and it is the substance that is real. A nature is a description and expression of the substance, and therefore of course it is not a real dharma, not a self-existing dharma. For example, a piece of clothing is the substance, truly existing, whereas the adjectives describing the clothing—such as beautiful, elegant, well-fitting, luxurious, and so on—can only exist by depending on the clothing; even when they exist, they have no实体, cannot be touched, cannot be contacted, cannot be worn; they can only be appreciated and felt. All these adjectives describe things that are not self-existing, not truly existent, not the substance.

Suchness is the same: it is used to describe the characteristics of the substance of the eighth consciousness, and is of the same nature as adjectives like beautiful, elegant, and luxurious; it cannot substitute for the substance. The only self-existing dharma is the substance of the eighth consciousness; the only dharma that neither arises nor ceases is the substance of the eighth consciousness. But the nature of the eighth consciousness is merely provisionally existent, a name given by people; it is not substantially existent, not a real dharma that neither arises nor ceases.