All Dharmas Are the Tathagatagarbha Nature

In the Śūraṅgama Sūtra, the Buddha stated that the brightness of daytime is not the color of the sun. Then where does the light from a flashlight come from?

In the Śūraṅgama Sūtra, the Buddha said: (All dharmas are) neither of self-nature nor of conditioned arising; all are the nature of Tathāgatagarbha. The World-Honored One specifically used an example to explain: although the sun shines in the sky, the light does not originate from the sun. Rather, it is said that light is fundamentally the nature of Tathāgatagarbha. This means that the sun emitting light is a superficial phenomenon. There is no light within the sun, nor is there light within empty space. Yet, some sentient beings with the appropriate causes and conditions can perceive light. This demonstrates that light originates from Tathāgatagarbha. Light relies on the sun as a condition and is produced by Tathāgatagarbha. Light is a material phenomenon (rūpa dharma), composed of the seeds of the four elements: earth, water, fire, and wind. Only Tathāgatagarbha contains the seeds of the four elements, which can form light. The sun and empty space lack the seeds of the four elements and cannot produce light. Therefore, light is precisely the nature of Tathāgatagarbha.

Similarly, the brightness of a flashlight does not originate from the flashlight itself. Rather, it relies on the flashlight as a condition and is produced by Tathāgatagarbha. This brightness is also composed of the seeds of the four elements: earth, water, fire, and wind. The flashlight contains no seeds of the four elements, nor does empty space. Thus, the brightness can only be formed by Tathāgatagarbha and originates from it. Superficially, all things appear to be generated by certain objects. However, as Bodhisattva Nāgārjuna stated in the Treatise on the Middle Way: Phenomena do not arise from themselves, nor do they arise from another, nor do they arise without cause. This indicates that all phenomena arise from Tathāgatagarbha. This is the experiential content of the path-seed wisdom (daozhongzhi) realized by Bodhisattvas on the grounds (bhūmis).

For example, superficially, plants and trees appear to be produced from their seeds. In reality, the seeds of plants and trees are also produced by Tathāgatagarbha. The seeds of plants and trees lack inherent self-existence; therefore, they cannot produce other dharmas, as they lack the seeds of the four elements. Plants and trees are not directly born from their own seeds. Rather, relying on the seeds of plants and trees, they are produced by Tathāgatagarbha. The notion that seeds produce plants and trees is a superficial illusion; in truth, all are produced by Tathāgatagarbha using the seeds of the four elements. Just as a child superficially appears to be born from parents, in reality, it is produced by one's own Tathāgatagarbha.

Furthermore, for instance, tables, chairs, and benches superficially appear to be generated from wooden planks. In reality, they are formed by the seeds of the four elements within Tathāgatagarbha. The wooden planks themselves are also generated by the seeds of the four elements within Tathāgatagarbha. That which is produced lacks inherent self-nature and thus cannot give birth to other dharmas. Again, for example, a house appears to be generated from the combination of bricks, tiles, and earth. In reality, it is formed by the seeds of the four elements within Tathāgatagarbha and is produced by Tathāgatagarbha. This includes all the various materials composing the house; all are generated by the seeds of the four elements within Tathāgatagarbha and are all the nature of Tathāgatagarbha. To trace the ultimate origin and beginning of the formation of all dharmas back to Tathāgatagarbha is entirely without error. This accords with the truth proclaimed by the World-Honored One that all is the nature of Tathāgatagarbha. One who comprehends this is a true child of the Buddha, not one of heterodox inclinations.

This world, that world—regardless of what world it may be; this thing, that thing—regardless of what thing it may be; all are directly transformed and created by Tathāgatagarbha. However, the "merit" or agency is not solely attributable to Tathāgatagarbha; the mental faculty (manas, the seventh consciousness) has its share. If it were not for the volition (manaskāra) and deliberation (cetanā) of the mental faculty manas, Tathāgatagarbha could do nothing. Even possessing boundless capability, it would be powerless. This first transforming consciousness (Tathāgatagarbha, the eighth consciousness) and the second transforming consciousness (manas, the seventh consciousness) jointly evolve all phenomena. Tathāgatagarbha knows the mental activities of manas, being selfless and devoid of ego. Manas, however, seizes all credit for itself—"I, I, I"—like a thief stealing others' property. This process also cannot lack the third transforming consciousness: the sixth consciousness (mano-vijñāna, the intellectual consciousness) constantly plans, schemes, analyzes, and reasons about how to benefit itself. It then informs manas, offering strategies and advice. Manas, upon learning this, deliberates incessantly, finally makes decisions, and the six consciousnesses execute them. The ultimate result is experienced by manas. Tathāgatagarbha stands outside this circle, observing it all, unrelated to itself—truly a serene and pure master.