What Is Seeing One's Nature

The function of seeing nature is the operation of the Tathāgatagarbha's faculty of seeing, formed by the seed of visual consciousness within the Tathāgatagarbha. Only after the Tathāgatagarbha perceives phenomena can the seven consciousnesses possess the capacity to see and perceive their respective corresponding phenomena. Seeing nature is also called Buddha-nature, or the nature of Tathāgatagarbha. It is the wondrous function of the Tathāgatagarbha. Without Buddha-nature, all phenomena would be incapable of functioning or arising. Therefore, the Buddha stated that all phenomena are the nature of Tathāgatagarbha, all are the functional operations of the Tathāgatagarbha.

Buddha-nature, or seeing nature, is also called the nature of awareness. It is the Tathāgatagarbha's nature of being aware of all phenomena. Only after the Tathāgatagarbha is aware and cognizant of all phenomena can the seven consciousnesses possess awareness and cognition, enabling them to perceive phenomena, to know and see phenomena, and to experience phenomena. Hence, the Buddha declared that the Tathāgatagarbha's nature of awareness is the wondrous true suchness nature. All phenomena are the wondrous true suchness nature. Without this wondrous true suchness nature, no phenomena could manifest or arise. This Buddha-nature, this wondrous true suchness nature, is of such importance that, when combined with the Tathāgatagarbha's five universal mental factors, it perfectly manifests all phenomena. It is why the world of the five aggregates appears so brilliantly colorful and diverse.

The Tathāgatagarbha is like a light bulb, and Buddha-nature is like the light. The light bulb emits light, illuminating all phenomena, and only then can it operate upon them. During operation, the mental factors accompany and function alongside it. As Buddha-nature manifests its wondrous function, phenomena appear, the seven consciousnesses perceive phenomena, and the eight consciousnesses operate in unison.

Seeing nature, or Buddha-nature, depends on the Tathāgatagarbha's fundamental essence to function. It is not equivalent to the Tathāgatagarbha's fundamental essence itself, nor can it function unconditionally forever. A phenomenon of arising and ceasing is hidden here. However, one must not confuse the arising and ceasing of Buddha-nature with the arising and ceasing of phenomena in the phenomenal world of the five aggregates. There is a fundamental distinction between the two.