Chapter Four: The True Meaning of "Form and Emptiness Are Not Two"

Sutra Text: 【O Śāriputra, form is not different from emptiness, emptiness is not different from form. Form is precisely emptiness, emptiness is precisely form. Sensation, perception, mental formations, and consciousness are also like this.】 

Section One: The Form Aggregate and Tathāgatagarbha Are Neither Identical Nor Different

Why is it said that "form is not different from emptiness, emptiness is not different from form"? Because the form aggregate cannot exist separately apart from Tathāgatagarbha; it cannot exist, function, or operate independently of Tathāgatagarbha. It is manifested by the four great elements output by Tathāgatagarbha; it relies on Tathāgatagarbha to manifest and relies on Tathāgatagarbha to have its own functions. It is part of the totality of the seed functions of Tathāgatagarbha. Conversely, Tathāgatagarbha manifests and operates the form aggregate to display its own existence and reveal its own seed functions. The relationship between the Emptiness-Mind Tathāgatagarbha and the form aggregate is like a water drop and the ocean, dust and a high mountain, a tree and a forest—neither identical nor different.

The word "emptiness" (空, *kōng*) here represents the Emptiness-Mind Tathāgatagarbha. Why is Tathāgatagarbha empty? Because It has none of the characteristics of any phenomenon within the Three Realms: no form, no sound, no smell, no taste, no touch, and no mental phenomena. It has no characteristics of the six dusts (objects of sense). We cannot see It, hear It, smell It, taste It, touch It, or perceive It. It exists like this, formless and without characteristics. This is the empty characteristic of Tathāgatagarbha. Although It is without characteristics, It is not mere nothingness, because It is a truly existent dharma. Therefore, It is called the Emptiness-Mind, the Reality-Mind. It exists with characteristics not belonging to the phenomena of the Three Realms; It has Its own unique mode of operation. Therefore, Bodhisattvas can find It through Chan meditation and observe Its operation after realization. Those who have not studied the correct knowledge and views of the Tathāgatagarbha Dharma find it difficult to believe in It; those who have not realized Tathāgatagarbha find it difficult to understand It.

The *Diamond Sutra* states: "All phenomena with characteristics are illusory." Although Tathāgatagarbha has no characteristics and cannot be seen or touched, It can manifest all phenomenal characteristics. Among all dharmas, only It is real. Although Tathāgatagarbha is empty in nature, It contains the seeds of all dharmas and can give birth to all dharmas. Apart from It, no other dharma possesses this true merit. It is formless and empty, empty yet possessing nature; Its characteristics are empty yet Its nature is not empty. All phenomena with form—people and things—are accomplished by the formless It.

All form dharmas include not only our five-aggregate form body but also the universe we live in, the mountains, rivers, earth, trees, flowers, plants, and other aspects of the inanimate world. This inanimate world is similarly manifested by the Tathāgatagarbha of sentient beings sharing collective karma. Tathāgatagarbha contains the seeds of the four great elements—earth, water, fire, and wind. When conditions ripen, It outputs them, forming the material inanimate world where sentient beings live. Among the four great elements, the earth element has the nature of solidity and supporting; the water element has the nature of moisture and lubrication; the fire element has the nature of heat; the wind element has the nature of movement. The seeds of the four great elements needed for the formation and growth of all things are all supplied by Tathāgatagarbha. Tathāgatagarbha, depending on conditions and karma, outputs the seeds one by one, and thus everything needed for sentient beings' existence is formed. As for how it is formed, Bodhisattvas with the wisdom of the Path (道种智, *daozhongzhi*) can know it partially; only at the Buddha stage can it be known completely.

Our world is formed by the collective manifestation of the Tathāgatagarbha of all sentient beings with affinities. The process of manifestation requires a very, very long time. One cycle of the earth's birth, abiding, change, and extinction is one great kalpa, comprising four intermediate kalpas totaling eighty small kalpas. One small kalpa is 16.8 million years. The formation of the earth requires one intermediate kalpa (the kalpa of formation) totaling twenty small kalpas. Over such a long time, the Tathāgatagarbha of all sentient beings sharing collective karma generates a living environment suitable for sentient beings. The seeds of the four great elements—earth, water, fire, and wind—that compose the inanimate universe and our form body are the same; they are all output by Tathāgatagarbha. Therefore, the *Śūraṅgama Sūtra* states that the earth, water, fire, and wind within sentient beings' form bodies and those outside the form bodies are non-dual; they are all the functional attributes of Tathāgatagarbha Itself. The Tathāgatagarbha of sentient beings contains the seeds of the four great elements and can manifest the form body and create all things in the universe. This is what the *Avataṃsaka Sūtra* means by "all is created by mind alone"; this mind is Tathāgatagarbha.

Dharmas do not arise in isolation; they must rely on conditions. Although Tathāgatagarbha is the fundamental cause for the formation of all dharmas, all dharmas cannot arise solely from a cause without conditions. Tathāgatagarbha has no subjective mental activity intending to manifest all dharmas. Therefore, although It possesses the seven great seeds capable of creating all dharmas, It does not create without reason. The Three Realms are mind-only; all dharmas are consciousness-only. The consciousness capable of creating all dharmas is threefold: The first creating consciousness is Tathāgatagarbha (the first transforming consciousness); the second is the seventh consciousness, the mental faculty (manas, the second transforming consciousness). Whatever the mental faculty intends to do or grasps at, Tathāgatagarbha will follow and cooperate accordingly; the third is the sixth consciousness (the third transforming consciousness). All defiled and undefiled dharmas throughout the ten directions and three times exist and manifest because of the eight consciousnesses as the sovereign minds. Tathāgatagarbha alone cannot directly create all dharmas of sentient beings' aggregates, sense bases, elements, and the inanimate world. Nevertheless, ultimately, all dharmas are solely manifested by Tathāgatagarbha; the sixth and seventh consciousnesses are merely conditions that facilitate the arising of all dharmas.

All actions and creations of sentient beings are the result of the cooperative operation of the true mind and the deluded mind. Without the true mind, dharmas do not arise. Only the deluded mind is impossible; the situation of only the deluded mind without the true mind does not exist, because the deluded mind is not autonomous; it must be born from the true mind and operate together with it for the deluded mind to exist and function. Apart from the true, there is no deluded. Sentient beings' walking, standing, sitting, lying down, and all undertakings are all brought about by the true mind and deluded mind operating together in harmony. How exactly they harmonize can gradually be observed directly after realizing the Tathāgatagarbha and attaining enlightenment. Behind the operation of all dharmas of the five aggregates and eighteen elements (dhātus) and the manifestation of their functions, there is always the true mind Tathāgatagarbha.

"Form is not different from emptiness" means that the form aggregate and the Emptiness-Mind Tathāgatagarbha are non-dual; this is the Dharma Gate of Non-Duality. The form aggregate is born from Tathāgatagarbha; it is part of Tathāgatagarbha, therefore it is not different from the Emptiness-Mind Tathāgatagarbha. This is viewing the relationship between the form aggregate and Tathāgatagarbha from the perspective of the form aggregate. Viewing the relationship between Tathāgatagarbha and the form aggregate from the perspective of Tathāgatagarbha is "emptiness is not different from form." The Emptiness-Mind Tathāgatagarbha, following conditions and karma, flows out a part of Its seed functions to become the form aggregate. The two are not completely separate entities; they are essentially closely related, non-dual dharmas. It is like a television set projecting an image; the television set and the image on the screen are non-dual and related. It is also like gold fashioned into a gold ring; the gold and the gold ring are non-dual. It is also like a lump of clay molded into a clay figure; the clay and the clay figure are non-dual.

"Form is precisely emptiness. Emptiness is precisely form." This is also stated from the perspective of the essential nature of the form aggregate. The essential nature of the form aggregate is the Emptiness-Mind Tathāgatagarbha, because the entire form aggregate comes from Tathāgatagarbha. Tathāgatagarbha uses the seeds of the four great elements to give birth to the entire form aggregate. Therefore, the form aggregate itself has no real intrinsic nature; it is all the wondrous true suchness nature of Tathāgatagarbha. The entire form aggregate is Tathāgatagarbha, hence "form is precisely emptiness." On the other hand, a part of Tathāgatagarbha's function accomplishes the form aggregate; the Tathāgatagarbha that accomplishes the form aggregate *is* the form aggregate, hence "emptiness is not different from form." It is like soybeans turning into bean sprouts after soaking; the soybeans that have turned into bean sprouts *are* the bean sprouts. It is like water turning into ice after freezing; the water at that time *is* the ice.

We say form and emptiness are non-dual; can we say form and emptiness are one? We cannot say this because the form aggregate and the Emptiness-Mind are not completely identical; each has its own attributes. One is subject to birth and death, the other is not subject to birth and death; their functions are not the same and they cannot substitute for each other. To summarize: Form is not different from emptiness, emptiness is not different from form; form is precisely emptiness, emptiness is precisely form. The ultimate relationship between emptiness and form is neither identical nor different. The two have both identical qualities and different intrinsic attributes; their essence is both Tathāgatagarbha, yet they cannot substitute for each other. This is their relationship. If we say Tathāgatagarbha and the form aggregate are one, then if the form aggregate ceases, Tathāgatagarbha would also cease. But Tathāgatagarbha can never cease. If they were one, then the form aggregate could substitute for Tathāgatagarbha to produce all dharmas, but in reality, it cannot. If they were one, Tathāgatagarbha would have the characteristics of the form aggregate and could be seen with physical eyes, but in fact, it cannot be seen. Therefore, the two are not one. If we say Tathāgatagarbha and the form aggregate are different, then the form aggregate could exist separately, apart from Tathāgatagarbha. But in reality, the form aggregate cannot exist alone; it cannot exist apart from Tathāgatagarbha. Apart from Tathāgatagarbha, there is no form aggregate. Tathāgatagarbha, apart from the form aggregate, also cannot manifest Its functions. Therefore, the two are in a relationship of non-difference. Neither identical nor different—neither the same, nor completely separate entities.

Section Two: The Five Aggregates and Tathāgatagarbha Are Neither Identical Nor Different 

By the same principle, it can be known that sensation is not different from emptiness, emptiness is not different from sensation; sensation is precisely emptiness, emptiness is precisely sensation. The sensation aggregate is not different from the Emptiness-Mind Tathāgatagarbha; apart from the Emptiness-Mind, there is no sensation aggregate. The Emptiness-Mind Tathāgatagarbha is also not different from the sensation aggregate; the sensation aggregate is the phenomenal characteristic manifested by the Emptiness-Mind. The sensation aggregate is produced by Tathāgatagarbha; it is part of Tathāgatagarbha's seed functions and is not different from Tathāgatagarbha. The various feelings and sensations of sentient beings are the functional roles produced by the seeds flowing out from Tathāgatagarbha; essentially, they are Tathāgatagarbha. Sensation is the feeling function formed when the consciousness, which is formed by Tathāgatagarbha flowing out the seeds of consciousness, discriminates the six dusts. Without the functional role of Tathāgatagarbha, the sensation aggregate would not appear; a person would be no different from a piece of wood, allowing others to slaughter them without feeling pain.

Therefore, the sensation aggregate and Tathāgatagarbha are not two dharmas; this sensation aggregate is not different from Tathāgatagarbha. Since Tathāgatagarbha transforms and produces the sensation aggregate, then Tathāgatagarbha is also not different from the sensation aggregate; the sensation aggregate *is* Tathāgatagarbha. A part of Tathāgatagarbha's seed functions transforms into the sensation aggregate; Tathāgatagarbha *is* the sensation aggregate. The relationship between the sensation aggregate and Tathāgatagarbha is neither identical nor different; the two depend on each other and cannot be separated, yet they cannot substitute for each other. Why are the true and the false not different yet cannot substitute for each other? For example, gold is an inherently existing thing. After being fashioned into a gold basin, the two are in a relationship of neither identical nor different, but they are not interchangeable. If one wants to hold water, one must use the gold basin, not the lump of gold. If one wants to build a golden house, the gold basin won't do; one must use the gold. This is the general idea, though the analogy is not entirely perfect.

The true and the false mutually depend to manifest the various functions of Tathāgatagarbha. Tathāgatagarbha must be active to have the false dharmas of form, sensation, perception, mental formations, and consciousness; the operational characteristics of Tathāgatagarbha then appear. The true and the false harmonize to manifest all dharmas. Therefore, when we have sensations, there must definitely be the true dharma cooperating behind it; it is not just a false sensation function. Finding this true dharma is crucial. When our five aggregates manifest, it is the result of the true and false harmonizing; it is not just the superficial appearance of the five aggregates. The appearance of the five aggregates is not autonomous; it cannot give birth to itself. There must be the true dharma Tathāgatagarbha existing and operating to manifest the five aggregates. How does the true dharma Tathāgatagarbha function and operate? One must investigate this oneself; only by understanding the inner operational mechanism can one attain enlightenment.

So-called enlightenment is realizing the true fact of how Tathāgatagarbha operates within all dharmas. It is not seeing something with the eyes, but rather the mind's eye opening, the wisdom eye opening, observing the secret operation of the five aggregates and the operational mechanism of Tathāgatagarbha. Simultaneously, one knows which is one's own Tathāgatagarbha and which is the true self. Then one no longer identifies the five aggregates as the self, knowing that the five aggregates are indeed false, and that it is all Tathāgatagarbha functioning. Upon finding Tathāgatagarbha, the view of self (*satkāya-dṛṣṭi*) of the Śrāvaka vehicle is definitely eradicated, and the fruits of both the Mahāyāna and Hīnayāna paths can be attained.

Attaining the fruit can be very fast. But if one's path of learning Buddhism deviates slightly or takes detours, it can become very slow, perhaps leading further and further away from the correct path. Those with great merit take this direct path, progressing very quickly in cultivation. Those lacking merit take detours; the process of detouring is the process of accumulating merit and virtue, and it is also the process of cultivating the six pāramitās of a Bodhisattva. If any condition of the six pāramitās is lacking, it won't do. Insufficient generosity won't do; insufficient precepts, forbearance, or diligence won't do; insufficient concentration or wisdom will make it impossible to practice Chan meditation or to attain enlightenment by realizing the mind. Therefore, a Bodhisattva must cultivate all six pāramitās well.

Similarly, the relationship between the perception aggregate and Tathāgatagarbha is also neither identical nor different. The relationship between the mental formations aggregate and Tathāgatagarbha is also neither identical nor different. The relationship between the six consciousnesses of the consciousness aggregate and Tathāgatagarbha are all neither identical nor different. The six consciousnesses of the consciousness aggregate are born from Tathāgatagarbha. When the six sense faculties contact the six dusts, Tathāgatagarbha produces the six consciousnesses. Therefore, the entire five aggregates are manifested by Tathāgatagarbha. Precisely because they are all manifested, it is said that the five aggregates are empty, and are of the nature of emptiness. "Empty" here means empty, illusory, non-existent, and unreal. "Emptiness nature" means the nature of Tathāgatagarbha.

The five aggregates cannot exist alone; they cannot arise from nothingness nor return to nothingness by themselves. Even when they exist, they are not truly existent; they are provisionally existent, illusory existent, not real. It is like a magician manifesting a gem in the air; although this gem appears to exist, it cannot exist alone. It has no real intrinsic nature; it is false, empty, gone when said to be gone, fundamentally ungraspable and unholdable; therefore, it is illusory. On the other hand, the gem belongs to the magician, manifested by the magician; its manifestation and withdrawal are controlled by the magician.

Among the five aggregates, the consciousness aggregate is a mental dharma. The sensation and perception aggregates are mental factors (caittas). When sense faculties and objects contact, Tathāgatagarbha flows out the seeds of the six consciousnesses, forming consciousness. When the six consciousnesses discriminate the six dusts, there arise feelings and the grasping of characteristics for discrimination. Therefore, the consciousness aggregate, sensation aggregate, and perception aggregate are all produced by Tathāgatagarbha; they are part of Tathāgatagarbha's seed functions. Hence, they are also not different from Tathāgatagarbha; essentially, they are all Tathāgatagarbha, having a relationship of neither identity nor difference with Tathāgatagarbha.

Next, consider the mental formations aggregate: all bodily, verbal, and mental actions and creations are the mental formations aggregate. Why do the body and mind of sentient beings arise and cease moment by moment? It is entirely because behind them there is a Tathāgatagarbha continuously outputting karmic seeds. From the perspective of worldly phenomena, all dharmas flow and change without a moment's pause. From the perspective of the Emptiness-Mind Tathāgatagarbha, the changes of all dharmas are the result of Tathāgatagarbha continuously manifesting and sustaining them. Tathāgatagarbha outputs karmic seeds; after manifesting, they fall back into the mind-body of Tathāgatagarbha; then seeds are output again, returning again to the mind of Tathāgatagarbha. This birth and death cycle continues rapidly without cease. The birth, abiding, change, and extinction of all dharmas are essentially the process of the birth, abiding, change, and extinction of the seeds output by Tathāgatagarbha. Therefore, the mental formations aggregate and Tathāgatagarbha are in a relationship of neither identity nor difference.

The enlightenment of a Mahāyāna practitioner is understanding one true fact: comprehending the operational mechanism of the five aggregates and their relationship with Tathāgatagarbha, realizing Tathāgatagarbha, and knowing that It is the true self. From then on, one no longer identifies the five aggregates as the false self. Because at that moment, one can directly observe that the five-aggregate body is like a puppet, and Tathāgatagarbha is the operator behind it.

Section Three: The Compliance of Tathāgatagarbha with Sentient Beings

The entire five aggregates are illusorily manifested by Tathāgatagarbha; therefore, the five aggregates are empty and unreal. The five aggregates cannot exist alone; they are personally conditioned and sustained by Tathāgatagarbha. Within the Dharma realm of Tathāgatagarbha, they arise from nothingness, return to nothingness, ceaselessly arising and ceasing forever. Tathāgatagarbha is devoid of seeing, hearing, sensing, and knowing; this is relative to the scope of discrimination by the conscious knowing mind. Tathāgatagarbha has Its own unique discriminative capacity and can comply with us to accomplish worldly dharmas. At times, It is like the most loyal servant, obeying our every word and complying in every way: If I go east, It does not go west; If I sit or lie down, It does not stand; If I eat, It does not drink tea; If I look at things, It does not listen to sounds; If I am a human, It does not become a ghost; If I go to heaven, It does not enter the earth.

Tathāgatagarbha also has times when It does not comply. It has an aspect that is autocratic and unyielding. What situation is this? This is when the karmic conditions of sentient beings have ripened, and Tathāgatagarbha has no choice but to realize the causes, conditions, and effects of sentient beings according to their karma. The seeds of all karmic actions created by the five-aggregate body and mind are stored within the mind-body of Tathāgatagarbha. Tathāgatagarbha can always discern these karmic seeds and, based on them, sustain the six-realm form bodies of sentient beings and change their living environments. In future lives, if one is to obtain a human body, Tathāgatagarbha, cooperating with the seventh consciousness, enters the mother's womb to be born into the human path. If one is to obtain an animal body, It enters the animal womb together with the mental faculty (manas) to manifest an animal body within the animal mother's womb.

Tathāgatagarbha knows clearly what kind of form body It should manifest for sentient beings—whether male or female, whether the body is dignified or ugly, healthy or disabled. Tathāgatagarbha can accurately manifest it based on karma and conditions. Tathāgatagarbha sustains our form body. It does not have the self-awareness to think, "The animal body is so ugly, I don't want to sustain it; I'd rather manifest a human body or a heavenly body." It has no view of self (*satkāya-dṛṣṭi*) or clinging to self (*ātma-grāha*). What karma the five aggregates create and what retribution they deserve cannot be hidden from It. It does not heed the suggestions of the conscious mind nor consult with it. Tathāgatagarbha has Its own inherent wisdom of enlightenment (*svayaṃbhū-jñāna*). This wisdom is innate to Tathāgatagarbha, not acquired through study or practice. It is fundamentally different from the wisdom of the conscious knowing mind that discriminates the six dusts and all dharmas.

Some people wish to get rich every day but never do. Some hope for longevity but pass away before middle age. Some seek health but rely on medicine constantly. Some aspire to ascend to heaven and enjoy blessings but descend into evil paths at life's end. Do not complain that Tathāgatagarbha is not compliant. Tathāgatagarbha discerns both the minds and the karma of sentient beings. Whatever sentient beings wish to do, It will comply and cooperate. However, It Itself has no room for choice or thought. If the karmic seeds and conditions for what sentient beings wish to accomplish are not stored within Tathāgatagarbha, It can do nothing; It cannot cook without rice. When conditions ripen, regardless of whether sentient beings have such thoughts, whether it is evil or good, whether they want it or not, It uniformly manifests the karmic seeds, realizing the retribution exactly as it is. The operation of Tathāgatagarbha has Its own unique laws; It does not shift according to our wishes. It faithfully records all our bodily, verbal, and mental actions, all our good and evil karmas, without the slightest error. When karmic seeds ripen, It knows what the karmic retribution is. For those who should ascend to heaven to enjoy blessings, It creates a heavenly body; for those who should descend to hell to suffer, It creates a hell body and the hellish living environment. The direct retribution (body) and circumstantial retribution (environment) are both accomplished by It. Therefore, hell and heaven are both created by mind alone.

Tathāgatagarbha is inherently pure, without self, absolutely compliant with conditions, not distinguishing good or evil. While complying with conditions, It does not change Its inherently pure nature. Within Its unchanging nature, It completely complies with conditions—complying with conditions without changing, unchanging yet complying with conditions. However, our deluded mind, the seven consciousnesses, has a very strong sense of self. It always wants others or all external states to conform to its own will; it always wants to manipulate everything, being very subjective and heavily clinging to self. If the seven consciousnesses, through cultivation, can become as pure as Tathāgatagarbha, we can perfectly accomplish the Buddha Way. Therefore, we should know how to truly cultivate. We should cultivate the six pāramitās of a Bodhisattva, realize the mind and find Tathāgatagarbha, rely on It to eradicate the view of self and clinging to self and dharmas, extinguish afflictions and habits, exhaust ignorance, and thus attain ultimate liberation.

Those who learn the Buddha Dharma should recognize the illusory nature of the five aggregates, know that they cannot abide in the world for long—a human life of a hundred years is but an instant. They should have an urgent mind seeking liberation from birth and death, striving to realize Bodhi early. Once Tathāgatagarbha is realized, one can freely be reborn in any of the ten directions' Buddha lands, because at that time the mind resonates with all Buddha lands in the ten directions. Bodhisattvas who have realized the mind and understood the Way are the most basic constituents of Buddha lands. As long as one has the vow and aspiration to be reborn there, all Buddhas will receive and guide them. This is governed by the power of vows and good karma. If one does not cultivate or realize the truth, one gains no freedom. When the conditions for evil karma ripen, one has no way to resist the force of karma; in a glance, one follows the evil conditions to receive the retribution of birth, death, and transmigration.