How to Contemplate That All Dharmas Are the Tathagatagarbha Nature

In the Śūraṅgama Sūtra, the World-Honored One repeatedly explains that the five aggregates and eighteen elements are all of the nature of Tathāgatagarbha, neither conditioned nor natural. That they are neither conditioned nor natural can be understood through repeated contemplation. However, the nature of Tathāgatagarbha itself is exceedingly difficult to comprehend; even upon realizing Tathāgatagarbha, it remains difficult to observe, and understanding it is not at all easy.

The formless, shapeless four great elements (earth, water, fire, wind) as seeds combine to form the most minuscule particles. These particles then aggregate to form slightly larger particles. The four great elements continuously form particles, and the particles continuously aggregate, ultimately forming material phenomena (rūpa-dharma) visible to the naked eye. The process from non-existence to existence, from the empty, formless seeds to the tangible, most minute particles, is itself profoundly wondrous, like magic. Hence, it is said that Tathāgatagarbha is the magician.

It is said that Tathāgatagarbha emits the four great elements, but in essence, the four great elements do not depart from Tathāgatagarbha. The particles formed do not depart from Tathāgatagarbha, and the material phenomena that arise do not depart from Tathāgatagarbha. Our physical body arises and ceases within Tathāgatagarbha, never departing from it. Tathāgatagarbha is formless and shapeless, so how could the physical body possess form and shape? What then is its actual state?

If it is said that material phenomena arise, they must necessarily detach from Tathāgatagarbha, departing outside of it, possessing an independent form. The four great elements would depart outside Tathāgatagarbha, and upon ceasing, they would return within Tathāgatagarbha. But the four great elements are formless—how could they produce tangible matter? How does this transformation occur? Outside of Tathāgatagarbha, how do material phenomena exist and change? What supports them?

The four great elements combine to form particles; particles aggregate to form larger particles. The four great elements continuously form particles, and the particles continuously aggregate, until finally the physical body appears, possessing form and shape. Yet the physical body does not truly arise; it does not depart outside Tathāgatagarbha. Since the four great elements do not depart from Tathāgatagarbha, the physical body cannot depart from it.

If the four great elements were to leave Tathāgatagarbha to form particles—if they depart from Tathāgatagarbha—how would they possess function and activity? Who grants this to them? If the seeds leave Tathāgatagarbha, how do they operate? How do they transform from formlessness into form? If the physical body were to depart outside Tathāgatagarbha, how would it exist and change? What would support it? At death, when the four great elements separate and the seeds return to Tathāgatagarbha, how do they return? If they depart outside Tathāgatagarbha, there can be no talk of returning to it.

In truth, it is all Tathāgatagarbha itself at play, engaging in its own game, performing magic for itself to see, amusing itself. The seeds of consciousness arise, forming the conscious mind. Since the seeds of consciousness do not depart from Tathāgatagarbha, the conscious mind does not depart from it. Apart from Tathāgatagarbha, there are no seeds; apart from Tathāgatagarbha, there is no conscious mind, no mental factors associated with consciousness, no sensation, perception, mental formations, or consciousness.

If sensation, perception, mental formations, and consciousness operate within Tathāgatagarbha, arising and ceasing, chaotically appearing and disappearing, then form, sensation, perception, mental formations, and consciousness are all affairs within the household of Tathāgatagarbha. The illusory transformations do not extend beyond its home; Tathāgatagarbha alone enjoys them, amusing itself.

All phenomena do not depart from Tathāgatagarbha; therefore, there is no arising. Nor do they return to Tathāgatagarbha; therefore, there is no ceasing. No phenomena of the world exist, nor is there a world; nothing exists, nothing is present. Then one might as well sleep all day long. But who is it that sleeps? The rules and principles within Tathāgatagarbha are so mysterious and elusive that without understanding them, one probably cannot even sleep soundly.