The Two Meanings of Tathatā

True Suchness has two meanings. One refers to the substance of the true mind, which is the Tathagatagarbha. The other refers to the nature of the true mind, which is the authenticity of the Tathagatagarbha and its immutable nature toward all dharmas. Regardless of which meaning True Suchness conveys, it is unconditioned. However, if True Suchness refers to the substance of the mind itself, then it is neither born nor extinguished. If True Suchness refers to the nature of the true mind, then it is an unreal dharma, because the nature exists only by relying on the substance. The substance is what is truly real, while the nature is an explanation and description of the substance; thus, it is not a real dharma nor an autonomous dharma. For example, a garment is the substance, truly existent. Adjectives describing the garment—such as beautiful, elegant, well-fitted, or luxurious—rely on the garment to exist. Even if these qualities exist, they have no substantial entity; they cannot be touched, felt, or worn but can only be appreciated and sensed. These adjectives describe what is not autonomous, not truly existent, and not the substance.

The same applies to True Suchness. If it is used to describe the characteristics of the Tathagatagarbha substance, sharing the same nature as adjectives like beautiful, elegant, or luxurious, then it cannot substitute for the substance itself. The autonomous dharma is solely the substance of the Tathagatagarbha. The dharma that is neither born nor extinguished is solely the substance of the Tathagatagarbha. Yet, the nature of the Tathagatagarbha is provisionally existent, artificially designated, not substantially real, and not the true dharma substance that is neither born nor extinguished.