The Stirring-Contact of Tathāgatagarbha and Its Aspects

Original text from the Surangama Sutra, Volume Three: Furthermore, Ananda, why are the six entrances fundamentally the Tathagatagarbha, the wondrous nature of Suchness? Ananda, take the example of the eyeballs straining and giving rise to fatigue. Both the eyes and the fatigue are Bodhi. The phenomenon of straining and producing fatigue arises due to two illusory dusts: light and darkness. A seeing emerges therein, which apprehends these dust-images; this is called the seeing-nature. This seeing, apart from those two dusts of light and darkness, ultimately has no substance of its own.

Explanation: Furthermore, Ananda, why are the six entrances fundamentally the wondrous nature of Suchness, the Tathagatagarbha? Ananda, it is like the activity, the fatigue phenomenon, the operational aspect that appears when your eyes stare and perceive objects. The eyes are the eye faculty, the fatigue phenomenon is the volitional formation aggregate; both are the fatigue-contact phenomena manifested and operated by wondrous Bodhi. The Tathagatagarbha, relying on the two illusory dust-realms of light and darkness, gives rise to a seeing within them. This seeing-nature apprehends these dust-realms, thereby manifesting the dust-realms, and this phenomenon is called the seeing-nature. This seeing-nature, separated from the two illusory dusts of light and darkness, fundamentally has no substance of its own.

The meaning of this passage is that the Tathagatagarbha, relying on the two dust-images of light and darkness, forcibly generates a seeing of eye-consciousness between the eye faculty and the contacted dust, thus perceiving the dust-realm and having the seeing-nature. Although this seeing-nature is the seeing of eye-consciousness, it is actually generated by the Tathagatagarbha; essentially, it is still the seeing-nature of the Tathagatagarbha. Therefore, it is said that the eye-entrance is the nature of the Tathagatagarbha. Similarly, the ear-entrance, nose-entrance, tongue-entrance, body-entrance, and mind-entrance are all the nature of the Tathagatagarbha. It is the Tathagatagarbha that, at the point of contact between the six faculties and the six dusts, forcibly generates the seeing of the six consciousnesses. Thus, the six consciousnesses possess seeing-nature, and the essence of this seeing-nature of the six consciousnesses is the seeing-nature of the Tathagatagarbha.

Regarding the Bodhi's strain-induced fatigue phenomenon discussed within the six illusory entrances, at the point of contact between the faculty and the fatigue, the seeing-nature of the six consciousnesses arises. This seeing-nature has no substance apart from the dust; it lacks self-nature and autonomy. The seeing-nature of the six consciousnesses at the six faculties is like the second moon – it is the strain-induced fatigue phenomenon of the Tathagatagarbha Bodhi. It does not come from elsewhere; it comes directly from within the Tathagatagarbha Bodhi, specifically from the consciousness-seed among the seven great seeds of the Tathagatagarbha.

The Tathagatagarbha's strain-induced fatigue phenomenon is like pressing the eyes with the fingers, causing the eyes to become sore, tired, and fatigued, resulting in seeing double images – one real and one false. The false one is the second moon, which comes from the real one; without the real, there is no false. To call it false is not quite right, to call it real is also not quite right; it is neither real nor unreal, yet both real and unreal. The images produced by pressing the eyes are not mere reflections. These fatigue phenomena of the Tathagatagarbha are brought about by the mind faculty (manas). If the mind faculty can become tranquil, the Tathagatagarbha will not be strained, and then all the fatigue phenomena – the seeing-nature – will disappear.

This fatigue-contact phenomenon of the Tathagatagarbha is caused by the mind faculty. The Tathagatagarbha's fundamental essence does not have fatigue-contact or fatigue-contact phenomena because it is unattached to the dharmas of the three realms. The Tathagatagarbha, whose mind-nature is quiescent and extinguished, continuously gives rise to various dharmas as the mind faculty ceaselessly grasps and clings. Thus, it is compelled to use the eyes to see forms, use the ears to hear sounds, use the nose to smell scents, use the tongue to know tastes, use the body to feel touches, and use the consciousness to know dharmas. In this way, the fatigue-contact phenomena at the six entrances arise.

If the mind faculty does not grasp and cling to the dharmas, the Tathagatagarbha remains in quiescent extinction, does not give rise to any dharmas, and thus does not produce these functional activities at the six entrances. When false dharmas do not arise, the Tathagatagarbha abides in true immovability, wondrously serene and still. Originally, the Tathagatagarbha gives rise to no dharmas whatsoever and is unmoved regarding all dharmas. However, due to the maturation of karmic seeds and causes and conditions, there is illusory movement, and dharmas inevitably must arise. Once dharmas arise, it constitutes fatigue-contact; it is compelled by the mind faculty. Yet the Tathagatagarbha has no thought or notion of being compelled, nor does it know it is being compelled; it simply acts in accordance with conditions, functioning spontaneously, without any other thought.

Dedication Verse: We dedicate all the merit from the Dharma propagation and group practice on our online platform to all beings in the Dharma Realm and to the people of the world. We pray that the world may be at peace, free from war; that conflict may cease, and weapons be forever laid down; that all disasters may completely subside! We pray that the people of all nations may unite in mutual aid, with minds of compassion toward one another; that there may be favorable weather and harmonious seasons, with nations prosperous and people at peace! May all beings deeply believe in cause and effect, harbor compassionate minds, and abstain from killing; may they widely form good affinities and extensively cultivate wholesome karma; may they have faith in the Buddha, learn the Buddha's teachings, and increase their wholesome roots; may they understand suffering, abandon its origins, aspire to cessation, and cultivate the path; may they close the door to the evil destinies and open the path to Nirvana! We wish that Buddhism may flourish forever and the true Dharma abide eternally; may the burning house of the three realms be transformed into the lotus land of Ultimate Bliss!