What Is Seeing One's Nature?

Seeing one's nature is the function of the tathāgatagarbha in perceiving dharmas; it is formed from the tathāgatagarbha's seed of the great element of seeing. Only after the tathāgatagarbha perceives dharmas can the seven consciousnesses have seeing, and only then can they perceive the dharmas corresponding to each of them. Seeing one's nature is also called buddha-nature, also called tathāgatagarbha-nature; it is the wondrous function of the tathāgatagarbha. Without buddha-nature, no dharma could function or arise. Therefore the Buddha said that all dharmas are the nature of the tathāgatagarbha, all are the functions and operations of the tathāgatagarbha.

Buddha-nature, seeing one's nature, is also called the nature of awakening; it is the tathāgatagarbha's nature of cognizing all dharmas. Only after the tathāgatagarbha cognizes and knows all dharmas can the seven consciousnesses have awareness and cognition, be able to comprehend dharmas, know and perceive dharmas, and experience dharmas. That is why the Buddha said that the tathāgatagarbha's nature of awakening is the wondrous true suchness nature, and that all dharmas are the wondrous true suchness nature. Without the wondrous true suchness nature, no dharma could manifest or be born. This buddha-nature, this wondrous true suchness nature, is of such importance that, combined with the tathāgatagarbha's five universally present mental factors, it perfectly presents all dharmas; only thus is the world of the five aggregates so resplendent, colorful, and varied.

The tathāgatagarbha is like a light bulb, and buddha-nature is like the light of the bulb. The bulb emits light that illuminates and perceives all dharmas, and only then can the dharmas be set in motion; as they operate, the mental factors arise and function alongside. When buddha-nature manifests its wondrous function, all dharmas appear, the seven consciousnesses perceive dharmas, and the eight consciousnesses operate in harmonious conjunction.

Seeing one's nature, buddha-nature, can only function by relying on the tathāgatagarbha as its basis; it is not identical to the tathāgatagarbha itself. Yet it is not something that can function unconditionally forever—here a phenomenon of arising and ceasing is hidden. However, one must not confuse the arising and ceasing of buddha-nature with the arising and ceasing of the worldly dharmas of the five aggregates, for the two are essentially different in nature.