How to Contemplate That All Dharmas Are of Tathāgatagarbha Nature

In the Śūraṅgama Sūtra, the World-Honored One repeatedly states that the five aggregates and eighteen realms are all of the nature of Tathāgatagarbha—neither self-nature nor conditioned nature. That they are neither self-nature nor conditioned nature can be understood through careful contemplation, yet the nature of Tathāgatagarbha itself is exceedingly difficult to comprehend. Even upon realizing Tathāgatagarbha, it remains difficult to observe, and understanding it is not so easy.

Formless and immaterial seeds of the four great elements combine to form the tiniest particles. These particles then aggregate to form slightly larger particles. The seeds of the four great elements continuously form particles, and the particles continuously aggregate together, ultimately forming material forms visible to the naked eye. From non-existence to existence, from formless, empty seeds to tangible, minute particles—this process of creation out of nothingness is itself profoundly wondrous, like magic. Hence, it is said that Tathāgatagarbha is the magician.

It is said that Tathāgatarbha emits the seeds of the four great elements, yet in essence, these seeds do not depart from Tathāgatagarbha; the particles formed do not depart from Tathāgatagarbha; and the material forms that arise do not depart from Tathāgatagarbha. The material body arises and ceases within Tathāgatagarbha, never departing beyond it. Since Tathāgatagarbha is formless and immaterial, the material body cannot possess true form or characteristics. So what, then, is the actual state of the material body? If we say that material forms have birth, they must necessarily detach from Tathāgatagarbha and exist outside it with independent form. If the seeds of the four great elements could depart from Tathāgatagarbha to form particles, and upon cessation return to Tathāgatagarbha—but the seeds themselves are formless, so how could they produce formed matter? How does the transformation between existence and non-existence occur? Outside of Tathāgatagarbha, how do material things exist and change? What serves as their support?

The formless and immaterial seeds of the four great elements form particles; the particles aggregate to form larger particles. The seeds of the four great elements continuously form particles, and the particles continuously aggregate, until finally the material body appears—with form and characteristics, yet unborn, never departing beyond Tathāgatagarbha. If the seeds of the four great elements do not depart from Tathāgatagarbha, the material body cannot depart from it. If the seeds of the four great elements were to leave Tathāgatagarbha to form particles, how would they function after leaving? Who grants them this function? How do seeds operate after leaving Tathāgatagarbha? How do they transform from formlessness into form? If the material body existed outside Tathāgatagarbha, how would it exist and change? What would support it? At death, when the four great elements separate and the seeds return to Tathāgatagarbha, how do they return? If the seeds never depart from Tathāgatagarbha, then there can be no talk of returning to it. In truth, it is all Tathāgatagarbha itself at play, engaging in its own game, performing magic for itself—self-amusement and self-entertainment.

Consciousness seeds arise to form the conscious mind. Since the consciousness seeds do not depart from Tathāgatagarbha, the conscious mind does not depart from Tathāgatagarbha. Apart from Tathāgatagarbha, there are no seeds; apart from Tathāgatagarbha, there is no conscious mind, no mental factors associated with consciousness, no feeling, perception, mental formations, or consciousness. If feeling, perception, mental formations, and consciousness operate within Tathāgatagarbha, arising and ceasing, chaotically appearing and disappearing, then form, feeling, perception, mental formations, and consciousness are all affairs within the household of Tathāgatagarbha. The illusory transformations do not extend beyond the household; they are for Tathāgatagarbha alone to enjoy—self-amusement and self-entertainment.

All dharmas do not depart from Tathāgatagarbha; therefore, they are unborn. Nor do they return to Tathāgatagarbha; therefore, they are unceasing. There is no phenomenon in the world, nor is there a world itself. There is nothing; nothing exists. Then one might as well sleep soundly all day long. But who is it that sleeps? The rules and principles within Tathāgatagarbha are so mysterious that without understanding them, one probably cannot even sleep soundly.