The Function and Role of the Perceptual Essence in the Śūraṅgama Sūtra

Question: In the Surangama Sutra, it speaks of "the seeing essence manifesting forms." What does "seeing essence" refer to?

Answer: The seeing essence refers to the seeing nature of the Tathagatagarbha, formed by the seeing element among the seven great elements. The seeing nature is able to manifest and present form dharmas. Manifestation is not creation, but rather revealing dharmas that have already been born and presently exist; the seeing nature performs this function. The character "manifest" in "the seeing essence manifesting forms" means to illuminate, just as sunlight illuminates all things—the seeing essence of the Tathagatagarbha manifests all form dharmas, much like an electric lamp emitting light, where the lamplight causes forms to appear. Only when forms are manifested can the eyes see them. Without the lamplight illuminating them, the eyes cannot perceive forms.

The seeing essence is the functional activity of the seeing element. "Essence" means the vital spirit—the vital spirit of seeing is the Buddha-nature. The Buddha-nature is able to manifest all dharmas, enabling the seventh consciousness to perceive all dharmas, after which the functions of the five aggregates come alive. The Tathagatagarbha gives birth to all dharmas, and the Buddha-nature again manifests all dharmas born from the Tathagatagarbha, allowing the five aggregates to operate dynamically. The dragon and tiger are illusory appearances; they manifest only by relying on the Tathagatagarbha and the Buddha-nature—all are the wondrous functions of the Tathagatagarbha and the Buddha-nature.

Question: The Surangama Sutra states: "Ananda, when you see me, it is the seeing essence, the primordial essence. Although this seeing is not the wondrous, essential, luminous mind, it is like the second moon—not the moon's reflection." Seeing belongs to the eye consciousness, so why is it said to be like the second moon? Does this mean it has no intrinsic nature and is illusory? Why does it first speak of "the seeing essence, the primordial essence" and later of "the wondrous, essential, luminous mind"?

Answer: When Ananda sees the Buddha, it is not only with the eyes but primarily with the seeing nature of the Tathagatagarbha—seeing with the Buddha-nature. Only after the Buddha-nature sees can the seventh consciousness perceive. Without the Tathagatagarbha and without the Buddha-nature, firstly there would be no eyes, and secondly, form objects would not appear; thus, the function of the eyes could not operate. When the eyes perceive forms, the Tathagatagarbha must unite with the mind faculty, the mind consciousness, and the eye consciousness for seeing to occur. Additionally, the seeing nature of the Tathagatagarbha must function: like an electric lamp emitting light, the light manifests the form dharmas; when sense faculty and object contact each other, the eye consciousness and mind consciousness can then perceive forms.

The Tathagatagarbha is the wondrous, luminous true mind. The seeing nature of the Tathagatagarbha is the seeing essence, the primordial essence—it arises dependent on the true mind and is the vital spirit of perceiving dharmas, the fundamental root of illuminating dharmas. The relationship between the Tathagatagarbha and its seeing nature is like that between a lamp and its light, or between the first moon and the second moon. The seeing nature arises and functions based on the substance of the Tathagatagarbha; it is not produced by the Tathagatagarbha but is one substance with two functions, just like the second moon seen when pressing the eye. The second moon is not produced by the first moon; like the first moon, it is real, so it cannot be said to be illusory. The seeing nature is also like the light on a lamp—the light is not produced by the lamp but is the wondrous function of the lamp. Therefore, the seeing nature is not illusory but real. Whenever the Tathagatagarbha needs to perceive dharmas and illusory dharmas exist, the seeing nature will manifest.