The Space Element in Tathāgatagarbha

In the third volume of the Shurangama Sutra, the World-Honored One expounds to us: Within the Tathagatagarbha, the nature of enlightenment is true emptiness, and the nature of emptiness is true enlightenment; it is fundamentally pure and tranquil, pervading the entire Dharma Realm. This means that the nature of emptiness is the nature of the Tathagatagarbha. The emptiness element and the Tathagatagarbha are neither identical nor different. The emptiness element pervades the ten-direction Dharma realms, and the emptiness element can generate the void. The sutra states: The void is born within your mind, like a speck of cloud dotting the vast clear sky. Here, "mind" refers to the Tathagatagarbha mind. The void is born within the Tathagatagarbha mind, and within the Tathagatagarbha, it occupies only a minuscule space, just as a cloud occupies only a tiny fraction of the vast sky.

In the world where sentient beings live, where does the void come from? Where do the spaces within matter come from? Where does the space in our living environment come from? Where do the spaces within cells, the spaces within the body, all come from? What functions do the void and various spaces serve? All these spaces, whether vast or narrow, come into being from non-existence; they are all characterized by arising and ceasing. Since they are characterized by arising and ceasing, there must be seeds that give rise to these spaces; only then can space arise. All dharmas are born from the Tathagatagarbha; space is also one of the dharmas, born from the Tathagatagarbha. Moreover, the Tathagatagarbha can only use the seeds of the emptiness element to give rise to the void.

The space born from the Tathagatagarbha includes the external void and space, as well as the internal spaces and gaps within the body. Because there is external space, it can contain all form dharmas (rūpa); matter can move; sound, gases, and taste objects can propagate; various energies can transmit; and sentient beings can survive within the void. The external void is formed by the collective output of emptiness element seeds from the Tathagatagarbhas of all sentient beings; it is collectively upheld by the Tathagatagarbhas of all sentient beings. The void plays an absolutely crucial role. The worlds of the ten directions are established and exist within the void; celestial bodies move within the void; sentient beings walk, stand, sit, lie down, and carry out various life activities within the void; and various objects exist and move within the void.

Various types of matter also contain spaces and gaps. Differences in the amount of space within matter result in different structures, different densities, and thus different properties of the matter. The space within matter is also collectively formed and upheld by the Tathagatagarbhas of sentient beings sharing the same karma. The density of matter is the proportion of emptiness within it. Different proportions of emptiness result in different material structures and different physical properties. If the proportions of the earth, water, fire, and wind elements in matter are the same, but the proportion of the emptiness element differs, then the volume of the matter will differ, and its density will differ.

For another example, compressed biscuits differ from ordinary biscuits because ordinary biscuits are compressed, reducing the space within them and squeezing out moisture. The proportion of the earth element component in the biscuit increases, the density of the biscuit becomes greater, it feels filling when eaten, and one doesn't get hungry easily. If matter expands, the proportion of emptiness increases, the volume becomes larger, the density decreases, and the function and nature of the matter change. Therefore, the emptiness element also plays a very important role within matter.

Different spaces result in different energies generated by the movement of matter. For example, in the high jump and long jump, the length of the run-up space differs. If it's too long or too short, the jumping power is small. If the spatial distance is appropriate, the momentum from the run-up is greater, the energy is greater, the jumping power is greater, meaning greater energy, and one jumps farther and higher. Another example: throwing a stone at a wall. The distance and space to the wall being different results in the stone hitting the wall with different force, meaning different momentum and energy, and thus different degrees of damage to the wall. Therefore, space and the void are extremely important dharmas. When living beings gather together to live, if the space is small, they live uncomfortably. For example, raising chickens: if the activity space is too small, it can cause the chickens to get sick or even die.

Emptiness includes the void collectively transformed by the Tathagatagarbhas of sentient beings, as well as spaces, gaps, and crevices individually transformed by the Tathagatagarbha of each sentient being. The spaces and gaps within the body are transformed solely by one's own Tathagatagarbha using seeds of the emptiness element, including the space within cells. Within all the organizational structures of the body, there are gaps and spaces, generated solely by the individual Tathagatagarbha of the sentient being using seeds of the emptiness element. Because there is space within the body, food, gases, and blood can flow; sentient beings can breathe and sustain the existence of life. Not only are there spaces within the internal organs, but there are also spaces within bones, jaws, muscles, and various bodily fluids. Even within the smallest cellular tissues of the body, there is space; within the various molecular structures of cells, there are also gaps. This allows molecules, ions, and various other particles to move; cells can undergo metabolism. Because the proportion of the emptiness element within molecules differs, molecular structures differ, properties differ, and the roles they play within the body differ. The four great elements (earth, water, fire, wind) plus the emptiness element constitute the Triple Realm world of sentient beings. The five great elements pervade all places.

Void and space are one of the form dharmas (rūpa); they are the directly perceived objects of differentiation for the eye consciousness, and they are also a condition for the arising of eye consciousness and ear consciousness. They are characterized by arising and ceasing. The void is not like a tortoise's fur or a rabbit's horn—things imagined that are utterly non-existent. Utterly non-existent things cannot be seen by eye consciousness; they cannot be differentiated; those belong purely to the non-valid cognition (non-pramāṇa) realm of mental consciousness. However, the void is "form adjacent to form" (a subtle form). As soon as eye consciousness sees it, one immediately knows it is empty. Therefore, the void is an existent dharma (sadhbhūta), generated later, and will eventually cease. In the state of Nirvana without residue (anupadhiśeṣa-nirvāṇa), there is not a single kind of void or space, much less the great void. Therefore, void and space are generated by the Tathagatagarbha using seeds of the emptiness element. The seeds of the emptiness element possess the function of generation. Hence, the emptiness element among the seven great elements is a seed; it can generate space, gaps, and the void. Only then can sentient beings survive within the void, and matter move within the void. The world of the five aggregates (skandhas) cannot exist apart from the void; it cannot exist apart from the emptiness element. The emptiness element possesses the function of generation. Emptiness is the Tathagatagarbha. The emptiness element pervades the ten-direction realms; it pervades the Dharma Realm; it is the nature of the Tathagatagarbha. The Shurangama Sutra states: The void arises within the great enlightenment, like a bubble arising in the sea. "Void arises" means the void is born, produced by the great enlightened mind, just like a bubble arising in the great sea, which will ultimately cease. What arises and ceases is illusory. Therefore, the Tathagatagarbha giving rise to the void serves a function. Without the void, there would be no existence or movement of any dharma. This function of the void is an illusory function; it is characterized by arising and ceasing. In the state where only the Tathagatagarbha exists, not even the tiniest crevice exists, much less the void. Therefore, the emptiness element is a seed; it possesses the function of generation; it can generate all kinds of emptiness; all are the nature of the Tathagatagarbha.