The Five Great Seed Functions of Tathāgatagarbha

The inherent seeds of the Tathagatagarbha are the seven great seeds. Among them, the five great seeds—earth, water, fire, wind, and space—are the fundamental elements that constitute material form (rupa-dharma). The seeing-great-seed and the consciousness-great-seed are the elements that constitute the eight consciousnesses, the mental dharmas, of sentient beings. Form-dharma refers to the six sense-object realms of form, sound, smell, taste, touch, and dharmas (mental objects), plus the five sense faculties of sentient beings, making a total of eleven form-dharmas. All material form-dharmas in the universe and the receptacle world, including the physical bodies of sentient beings, from the vast cosmos and worlds down to the form, sound, smell, taste, and touch of a single minute dust particle, are formed by the Tathagatagarbha using the five great seeds.

How does the Tathagatagarbha output the five great seeds to form material form-dharmas? The initially output five great seeds are formless, markless dharmas that are neither matter nor mind. After forming the initial, extremely minute particles, they become form-dharmas with marks. The initial form-dharmas are not only invisible to the naked eye but also undetectable by the most precise microscopes. Then, the particles rapidly accumulate and combine, growing larger and larger to become exceedingly tiny particles detectable by sophisticated instruments, such as electrons, protons, neutrons, nucleons, quarks, etc., ultimately forming tangible, visible aggregates of matter.

This operation of the Tathagatagarbha is utterly inconceivable, transforming formless seeds into tangible form-dharmas, truly as if conjured out of thin air. The Tathagatagarbha can be called the greatest magician. When the Tathagatagarbha changes the proportion and quantity of the five great seeds even slightly, the material form-dharma changes, and its material properties alter. Moreover, the five great seeds within the material form-dharma are output and withdrawn kshanika (instant by instant). If the matter is in a growth phase, the number of seeds output continuously increases, and the proportions also change. If the matter is in a phase of decay or maturation, fewer seeds are output, and the proportions change again.

The same type of matter, at different stages and under different environmental conditions, has different compositions, functions, colors, scents, tastes, different capacities for emission, different speeds of birth, cessation, and transformation, and different shapes and appearances. From the very beginning, as minute particles, matter possesses a certain potential and kinetic energy. Because seeds are output onto the particles and withdrawn kshanika, with birth, abiding, alteration, and cessation never pausing, the particles move at high speed along specific trajectories in a regular manner, thereby generating energy. From the tiniest particles continuously aggregating to form small particles, small particles gathering into larger particles, and then forming even larger particles, ultimately becoming matter with a fixed shape, the energy aggregates increasingly, the forces of action aggregate increasingly, and the magnetic field strength aggregates increasingly.

All kinds of particles move according to certain regular patterns along fixed orbits. Movement generates potential energy; where there is potential energy, there is energy. Humans utilize this energy to benefit human existence. There are numerous types of matter, and consequently, numerous types of energy generated. The various disciplines that appear in the secular world, such as physics, chemistry, optics, and other sciences, all study material form-dharmas, investigating the energy of material form-dharmas, and the conversion and conservation of energy. However, none have arrived at a final, perfect conclusion because scientists do not understand the Dharma of the Tathagatagarbha and are unaware of its operating principles. Therefore, all their cutting-edge research and scientific experiments cannot reach the ultimate and perfect understanding. Only the Buddha can perceive the ultimate source of the material world.

If we combine the principles of how material form-dharmas arise with scientific experimentation, we can unravel all the inconceivable phenomena existing in the world and the universe, including everything in physics, chemistry, optics, mathematics, and so on. By mastering Yogacara (Consciousness-Only) and attaining the wisdom of Yogacara jnana (knowledge of seeds), we can investigate all worldly disciplines with utter clarity and reach their very roots. All disciplines, including religion, philosophy, psychology, physiology, biology, etc., are entirely the functional activities of the Tathagatagarbha. The Dharma of the Tathagatagarbha can reveal all the mysteries within the trichiliocosm (three-thousandfold world system). Thus, the truth of the universe will be made manifest in the human world. Relying on this, we can attain the deepest wisdom. When wisdom reaches its ultimate limit, one becomes an omniscient one, a Buddha.

After we cultivate the Buddha Dharma, clarify the mind, and see the nature (attain enlightenment), and then progress further in cultivation to attain the Yogacara jnana, the wisdom of Yogacara unfolds. Once we have realized a portion of the functional activities of the seeds of the Tathagatagarbha, then in the realm of worldly dharmas, merely by engaging with any one category or field of study, we can become an absolute authority. By applying our effort to any academic discipline, we can become top talents, surpassing the world's most eminent scientists. In any subject, any Dharma-gate, any field, we can become a supreme expert. This is the greatest benefit we can obtain in the realm of worldly dharmas by studying the Buddha Dharma, studying Yogacara, and realizing the Yogacara-nature and Suchness-nature of all dharmas. The Buddha Dharma enables us to be wise in any field and invincible in worldly dharmas.