How to Contemplate All Dharmas as the Tathagatagarbha Nature

In the Shurangama Sutra, the World-Honored One repeatedly explains that the five aggregates and eighteen realms are all the nature of the Tathagatagarbha, not arising from conditions nor being of a naturalistic nature. That they are not conditioned nor naturalistic can be understood through contemplation, yet the nature of Tathagatagarbha is extremely difficult to comprehend. Even upon realizing the Tathagatagarbha, it remains difficult to observe, and understanding it is not easily attained.

The formless and shapeless Four Great Seeds combine to form the tiniest particles. These particles then aggregate to form slightly larger particles. The Four Great Seeds continuously form particles, and these particles continuously aggregate together, ultimately giving rise to material form (rupa) visible to the naked eye. This process—from nothingness to existence, from the void and formless seeds to the tangible, tiniest particles—is itself profoundly wondrous, almost magical. Hence, it is said that the Tathagatagarbha is the magician.

It is said that the Tathagatagarbha emits the Four Great Seeds, yet in essence, the Four Great Seeds do not depart from the Tathagatagarbha, the formed particles do not depart from the Tathagatagarbha, and the resulting material form does not depart from the Tathagatagarbha. Our physical body arises and ceases within the Tathagatagarbha, never departing beyond it. Since the Tathagatagarbha is formless and shapeless, the physical body cannot truly possess form and characteristics. What state is this, then?

If it is said that material form has birth, it must necessarily detach from the Tathagatagarbha, departing beyond it to have a separate form, with the Four Great Seeds exiting the Tathagatagarbha, and upon cessation, the Four Great Seeds returning back into the Tathagatagarbha. However, the Four Great Seeds are formless; how could they produce tangible matter? How does this transformation occur? Outside the Tathagatagarbha, how does matter exist and change? Who or what supports it?

The Four Great Seeds combine to form particles; particles aggregate to form larger particles. The Four Great Seeds continuously form particles; particles continuously aggregate, and finally, the physical body appears, possessing form and characteristics. Yet, the physical body is unarisen; it does not depart beyond the Tathagatagarbha. Since the Four Great Seeds do not leave the Tathagatagarbha, the physical body cannot depart beyond it. If the Four Great Seeds leave the Tathagatagarbha to form particles, how do they possess function and effect once outside? Who grants them this? How do seeds operate once separated from the Tathagatagarbha? How do they transform from formlessness into form? If the physical body exists outside the Tathagatagarbha, how does it exist and undergo change? Who or what supports it? At death, when the Four Great Elements disperse and the seeds return to the Tathagatagarbha, how do they return? If they have departed beyond the Tathagatagarbha, then returning into it cannot be discussed. It turns out that it is all the Tathagatagarbha itself playing, engaging in its own game, performing magic for itself to see, a self-amusement.

Consciousness seeds arise, forming the conscious mind. Since the consciousness seeds do not depart beyond the Tathagatagarbha, the conscious mind does not depart beyond the Tathagatagarbha. Apart from the Tathagatagarbha, there are no seeds; apart from the Tathagatagarbha, there is no conscious mind, no mental factors associated with the conscious mind, no sensation, perception, mental formations, or consciousness. If sensation, perception, mental formations, and consciousness operate within the Tathagatagarbha, arising and ceasing, chaotically appearing and disappearing, then form, sensation, perception, mental formations, and consciousness are all affairs within the household of the Tathagatagarbha. The magical display does not extend beyond the household; the Tathagatagarbha enjoys it alone, self-amused.

All dharmas do not depart beyond the Tathagatagarbha; therefore, they are unarisen. Nor do they return into the Tathagatagarbha; therefore, they are unceasing. No phenomena exist in the world; there is no world, nothing at all exists, nothing is present. Then one might as well sleep all day. But who is it that sleeps? The rules and principles within the Tathagatagarbha are so mysterious and profound; without understanding them, one probably cannot even sleep soundly.