The One True Dharmadhatu

The vijñaptimātratā (consciousness-only nature) realized by bodhisattvas on the bhūmis is the nature of tathatā (suchness). The nature of tathatā is the true nature, the thusness, and the immutability manifested in all dharmas. Regarding some dharmas, we perceive their superficial appearances. But what is the essence of these dharmas? The essence is all the functional operation of the seeds of the Tathāgatagarbha (Buddha-nature). Bodhisattvas at the First Bhūmi and above can observe a small portion of the operation of these seeds, including karmic seeds and the seeds of the seven elements (earth, water, fire, wind, space, consciousness, and perception). The operation of these seeds is extremely profound and subtle, unattainable and unobservable even by bodhisattvas at the Ten Faiths and Ten Abidings stages.

Only the great bodhisattvas who have entered the Tathāgata's family at the First Bhūmi and above can observe the functional operation of the seeds of the Tathāgatagarbha. Upon observing this, they know that all dharmas possess the attributes of the Tathāgatagarbha, which is the nature of tathatā. From the perspective of the underlying functional operation of the seeds, all dharmas possess the true thusness, the nature of tathatā, also called vijñaptimātratā. Thus, we know that every single dharma is a true dharma realm, called the One True Dharma Realm. Therefore, upon realizing the One True Dharma Realm, at what level is this wisdom? It is at the level of the wisdom of the seeds of vijñaptimātratā (vijñaptimātratā-bīja-jñāna). From the First to the Second Bhūmi, all the way to Buddhahood, the dharmas realized become increasingly profound, broad, extensive, and subtle. Bodhisattvas at the First Bhūmi and above possess the wisdom of the seeds of vijñaptimātratā, the wisdom of the path (mārga-jñāna), the wisdom of tathatā (tathatā-jñāna), and the wisdom of the One True Dharma Realm.

Some say that enlightenment equals attaining the samādhi of tathatā. This statement is somewhat problematic because upon initial enlightenment, one has not yet attained nor realized the tathatā nature of all dharmas. Only after cultivating for one immeasurable kalpa (eon), transcending the stages of the Ten Faiths, Ten Abidings, and Ten Practices (the Three Virtuous Stages), and reaching the First Bhūmi, can one realize the tathatā nature of all dharmas. This is the wisdom of the patience with the non-arising of dharmas (anutpattika-dharma-kṣānti), which surpasses the wisdom of the patience of non-arising (anutpattika-dharma-kṣānti). Whether it is the Mahāyāna or Hīnayāna patience of non-arising, both lay the foundation for later attaining the patience with the non-arising of dharmas. Without the former patience of non-arising, there cannot be the latter patience with the non-arising of dharmas.

There is a considerable difference between these two levels of wisdom. The wisdom of the patience with the non-arising of dharmas can only be attained after obtaining the patience of non-arising, passing through the Three Virtuous Stages and the Three Gates of Chan (Zen), while abiding in the state of the Nirvāṇa with Remainder (sopadhiśeṣa-nirvāṇa), and possessing the capability to enter the Nirvāṇa without Remainder (anupadhiśeṣa-nirvāṇa) yet choosing not to take it. This level of wisdom is extremely profound. With the wisdom of the patience with the non-arising of dharmas, in any worldly field, one can readily resolve all problems with just a little effort. This is because every aspect of the mundane world is of the nature of vijñaptimātratā and can be resolved using the methods of vijñaptimātratā.

Observing from the functional operation of the seeds of the Tathāgatagarbha, one knows that all dharmas are of the nature of vijñaptimātratā, all are dharmas within the One True Dharma Realm. Therefore, these dharmas are all empty and devoid of self (anātman). At this point, one attains the wisdom of the non-self of dharmas (dharma-nairātmya-jñāna). The patience of non-arising pertains to the wisdom of the non-self of persons (pudgala-nairātmya-jñāna) and has not yet reached the level of the wisdom of the non-self of dharmas. Only upon attaining the patience with the non-arising of dharmas does one gain the wisdom of the non-self of dharmas. When all dharmas are utterly exhausted into emptiness, not a single dharma of the mundane or supramundane remains unrealized or unknown, then all problems can be readily resolved; there are no questions left unanswered. At this point, the Four Wisdoms (the perfect mirror wisdom, the wisdom of equality, the wisdom of marvelous observation, and the wisdom of accomplishing what is to be done) are all perfectly bright and complete, and one becomes a Buddha.