The One True Dharmadhātu

The consciousness-only nature realized by post-bhūmi bodhisattvas (bhūmi-pratiṣṭhita-bodhisattva) is precisely the nature of suchness (tathatā). The nature of suchness is the true reality, the suchness, and the immovability manifested upon all dharmas. In some dharmas, what we see is only their surface phenomena. But what is the substance of these dharmas? Their substance is all the seed-functions of tathāgatagarbha. Bodhisattvas at the first bhūmi and above can observe a small portion of the operation of these seeds, including karmic seeds and the seven intrinsically existing great seeds (earth, water, fire, wind, space, seeing, consciousness). The operation of these seeds is extremely, extremely subtle and profound; bodhisattvas at the stage of the three virtuous positions (śubha-bhūmi) cannot yet realize it, let alone observe it.

Only the great bodhisattvas who have entered the Tathāgata's household from the first bhūmi onward can observe the seed-functions of tathāgatagarbha. Having observed them, they know that all dharmas possess the attributes of tathāgatagarbha, that is, the nature of suchness. Viewed from the seed-functions behind them, all dharmas possess true and such-like nature, that is, the nature of suchness, which is also called the consciousness-only nature. Thus we know that every dharma is a true dharma-realm, called the one true dharma-realm. So at what level is the wisdom of realizing the one true dharma-realm? It is at the level of the consciousness-only seed-wisdom. From the first and second bhūmi bodhisattvas all the way to buddhahood, the dharmas realized become ever deeper, ever broader, ever more extensive, and ever more subtle. Bodhisattvas from the first bhūmi onward possess the consciousness-only seed-wisdom, the wisdom of the varieties of paths, the wisdom of suchness, and the wisdom of the one true dharma-realm.

Some say that enlightenment is equivalent to realizing the samādhi of suchness. This statement is somewhat problematic, because at the moment of initial enlightenment one cannot yet realize, nor attain, the suchness-nature of all dharmas. Only after cultivating for one immeasurable kalpa, passing beyond the three virtuous positions and reaching the first bhūmi, can one realize the suchness-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 with non-arising. Whether it is the patience with non-arising of the Mahāyāna or that of the Hīnayāna, both lay the foundation for the later realization of the patience with the non-arising of dharmas; without the earlier patience with non-arising, there would be no later 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 obtained after acquiring the patience with non-arising, passing through the three virtuous positions and the three checkpoints of the Chan school, and abiding in the state of nirvāṇa with remainder (sopadhiśeṣa-nirvāṇa), when one has the ability to take nirvāṇa without remainder (anupadhiśeṣa-nirvāṇa) yet does not take it. This level of wisdom is extremely profound. With the wisdom of the patience with the non-arising of dharmas, in any field in the world, with just a little bit of effort, the problems of any worldly field can all be readily resolved. This is because every aspect of the mundane world is of the consciousness-only nature and can be resolved by the consciousness-only dharma.

Observing from the seed-functions of tathāgatagarbha, one knows that all dharmas are of the consciousness-only nature, all are dharmas within the one true dharma-realm; therefore these dharmas are all empty and selfless. At this point one possesses the wisdom of the selflessness of dharmas. The patience with non-arising belongs to the wisdom of the selflessness of persons, and has not yet reached the level of the wisdom of the selflessness of dharmas; only by realizing the patience with the non-arising of dharmas does one obtain the wisdom of the selflessness of dharmas. When all dharmas are exhausted in their ultimate emptiness, when not a single dharma, worldly or transcendent, remains unrealized, and not a single dharma remains unknown, then all problems can be readily resolved, with no problem that cannot be answered. At that point, the four wisdoms are all perfectly luminous, and one becomes a Buddha.