Lectures on the Sutra of the Compendium of Father and Son: Lecture 50

What is the External Space-Element

Original Text: When karmic conditions ripen, they bring forth the six sense bases. Once these sense bases arise, they encircle the space-element. This is called "entering the count of the internal space-element." Yet, from where does this space-element originate? Moreover, in any direction or location externally manifested, that which is devoid of material resistance is termed the external space-element.

Explanation: When karmic conditions ripen, the Tathagatagarbha gives rise to the six sense objects (forms, sounds, scents, tastes, tangibles, and dharmas). After these sense objects arise, they encircle the space-element. These space-elements belong to the category of the internal space-element. But where do these space-elements come from? Additionally, in any location outside the physical body, the absence of material resistance—the absence of material form—constitutes the external space-element.

The space devoid of matter outside the body is emptiness, called the external space-element. The external space-element is boundlessly vast and immeasurable. All worlds in the ten directions are established within this emptiness. One may establish as many Buddha-lands as desired. Why is this so? Because emptiness is not truly existent. If emptiness were truly existent, it would have fixed boundaries and limits; it could not be boundless. Consequently, the establishment of Buddha-lands would be confined within this scope. Yet since emptiness has no boundaries, one may freely establish three thousand great thousand worlds. Even if all sentient beings attain Buddhahood, each occupying one three-thousand-great-thousand world, these worlds would neither overlap nor crowd one another. Because emptiness has no boundaries and is not material form—being devoid of substance—it can accommodate all things. Such is the nature of the external space-element.