The Three-Thousandfold World Is the One True Dharma Realm

Material forms do not arise and cease by themselves. If material forms could arise and cease by themselves—if they could spontaneously arise and automatically perish—then this would indicate that material forms possess a truly existent inherent nature. Since matter possesses inherent nature, there would be no need for the Tathagatagarbha to manifest and sustain its existence; matter would not be produced and upheld by the Tathagatagarbha. Consequently, the Tathagatagarbha would not be all-pervasive.

So where do material forms actually originate from? There must be a source. Even if they fell from the sky, that would be a source. However, such a source cannot exist, because if things could fall from the sky and produce material forms, then it would not be the sky. After searching everywhere, we find that only the Tathagatagarbha can produce material forms, because the four great elements within the Tathagatagarbha can generate matter. All other dharmas are born from the Tathagatagarbha and cannot further produce material forms.

After these material forms are produced by the Tathagatagarbha, the Tathagatagarbha continues to uphold and sustain the forms that have been produced. Therefore, phenomena of arising, ceasing, and transformation exist within material forms. Moreover, since they ceaselessly arise, cease, and transform instantaneously, the Tathagatagarbha must continuously and instantaneously infuse the four great elements, constantly altering the material forms. Thus, matter gradually changes and ultimately vanishes. The Tathagatagarbha is all-pervasive, permeating all places and all dharmas. There is no dharma that lacks the upholding of the Tathagatagarbha. Without the upholding of the Tathagatagarbha, no dharma whatsoever could exist. The Tathagatagarbha has no place it does not pervade. Therefore, the entire great chiliocosm is the One True Dharma Realm.

Most of the time, when our merit and virtue are insufficient and conditions are not yet ripe, we easily overlook a single profound sentence contained within the Buddhist sutras, dismissing it as ordinary language and passing it by. Yet all practitioners must cultivate for one immeasurable kalpa, two immeasurable kalpas, or even three immeasurable kalpas before they truly comprehend the full meaning of that sentence. As for the phrase "One True Dharma Realm," we must cultivate for three immeasurable kalpas to thoroughly understand it. The difference lies in each individual's conditions, such as merit and virtue, meditative concentration and wisdom, mental disposition, and other factors. By cultivating blessings and meditative concentration, striving to subdue afflictions and hindrances, softening the mind, and gradually, repeatedly eliminating and subduing the inner sense of self, one can realize the non-self of persons and phenomena. Although this is extremely difficult to accomplish, one must still strive diligently to do so.