Chapter Four  Exegesis of Passages from the Fourth Volume

Section One  The Inherently Perfect Interpenetration of Earth, Water, Fire, and Wind

1. Original Text: “O Pūrṇa. You further ask: ‘Earth, water, fire, and wind—their natures are perfectly interpenetrating and pervade the entire dharma realm.’”

Exegesis: The Buddha said: Pūrṇa, you now inquire about the four great seeds—earth, water, fire, and wind—whose natures are perfectly interpenetrating and pervade all dharma realms.

This passage from the Śūraṅgama Sūtra records a dialogue between the World-Honored One and Pūrṇa. The context is roughly as follows: Pūrṇa deliberately asked the World-Honored One, “The four great seeds of earth, water, fire, and wind are inherently perfectly interpenetrating and unobstructed. Yet why are water and fire incompatible? Water can extinguish fire, fire can evaporate water, and earth obstructs space?” “Inherently perfectly interpenetrating” means that the nature of the four great seeds is the nature of the Tathāgatagarbha, lacking any inherent substantial attributes. Since this is so, each of the four elements—earth, water, fire, and wind—can perfectly interpenetrate and together constitute all phenomena of the three realms, including the five aggregates and eighteen elements of sentient beings. For example, soil is formed by the fusion of the seeds of earth, water, fire, and wind in certain proportions, with the earth element predominating. Similarly, blood is composed of the four great seeds in specific proportions, with the water element being more abundant.

“Pervade the dharma realm” means that the four great seeds of earth, water, fire, and wind can manifest throughout all dharma realms. The four elements often appear in combined, fused forms, constituting various dharma realms—this is the meaning of pervading all dharma realms. Dharma realms include the three realms: the desire realm, the form realm, and the formless realm. The composition of these three realms is formed by the harmonious combination of these four great seeds, including the vessel worlds of the desire realm and the vessel worlds of the form realm. The ten dharma realms refer to the six realms of ordinary beings and the four sage realms of Arhats, Pratyekabuddhas, Bodhisattvas, and Buddhas. The physical bodies and five aggregates of the ten dharma realms are composed of the harmonious combination of the four great seeds of earth, water, fire, and wind.

Original Text: “You doubt that the natures of water and fire do not encroach upon and destroy each other. You further question how space and the great earth, both pervading the dharma realm, can be compatible.”

Exegesis: You doubt how the natures of water and fire can fuse together without encroaching upon and destroying each other. You believe water and fire are incompatible: water extinguishes fire, fire evaporates water; where there is water, there should be no fire, and where there is fire, there should be no water. You also question how space and the great earth can harmoniously fuse together to pervade all dharma realms throughout the three realms. You believe that earth and space are mutually incompatible: where there is solid earth, there is no space, and where there is space, there is no solid earth—they cannot mutually interpenetrate.

Yet in reality, the natures of earth, water, fire, and wind are perfectly interpenetrating; indeed, all seven great seeds are perfectly interpenetrating and pervade the dharma realm. The nature of the four great seeds is the Tathāgatagarbha nature, which is inherently capable of fusion. Thus, space and earth can fuse together. For example, within a tree, there is the earth element and the space element, as well as the water, fire, and wind elements, all perfectly interpenetrating and harmoniously fused. For instance, within the body, there is space (voids and cavities) and the earth element (composing the flesh and bones as material substances)—they are capable of perfectly fusing together. Perfectly fused together, they can form various substances and constitute the three realms. For example, a stone is primarily composed of the earth element, but within it there is also space—the space element, or void. Similarly, space itself can fuse with various forms without obstruction.

Original Text: “O Pūrṇa. For example, space: its essence is not any phenomenal appearance, yet it does not reject the manifestation of any phenomena. Why is this so? O Pūrṇa. In that vast space, when the sun shines, it becomes bright; when clouds gather, it becomes dark; when wind moves, it sways; when rain clears, it becomes pure; when vapor condenses, it becomes turbid; when dust accumulates, it forms haze; when water clarifies, it reflects images.”

Exegesis: O Pūrṇa, for example, space: its essential nature has no phenomenal appearances whatsoever—it is devoid of any characteristics. If space had a characteristic, it would not be space. Yet space does not reject or obstruct the manifestation of any phenomena within it; it can contain all phenomena, embrace all phenomena, and harmonize with all phenomena.

Why is this so? O Pūrṇa, observe that vast space: when the sun shines down, a bright appearance arises within space—light manifests. Space does not reject the sun or the light. When clouds gather and fill the sky, blocking the sunlight, space becomes dark. Space does not reject the clouds or the darkness. When wind stirs within space, the entire space experiences blowing wind. Space does not reject the wind or its swaying, fluttering appearance.

Space rejects no appearances; it embraces all. After rain clears, space becomes very clear and pure; when turbid gases gather and condense, space appears murky and dim, hazy and indistinct; when dust accumulates, it forms mounds and hills; when water becomes still and extremely clear, it can reflect the images of all things. Space does not reject purity or turbidity; it does not reject gases, dust, or water; it does not reject mounds or the clarity of water.

This principle is like the analogy of space: the essence of space is not any form, yet space does not obstruct the existence of forms. For within the great void, when the sun shines, space is bright; when clouds gather, space is dark; when wind blows, space has motion; when rain stops, the sky clears; when vapor condenses, the air becomes turbid; when earth accumulates, small hills form; when water clarifies, it reflects objects.

Original Text: “What do you think? Are these various conditioned phenomena arising from those [objects], or do they exist within space?”

Exegesis: The Buddha said: Pūrṇa, how do you regard these phenomena? Regarding the various different conditioned phenomena just described, are these conditioned appearances produced from those objects, or are they produced from space? For example, when the sun shines, space becomes bright—is the brightness produced from the sun, or is it produced from space? Is darkness produced from the gathering of clouds, or is it produced from space? Are mounds and mountains produced from dust, or are they produced from space?

Are reflections in water produced from the water, or are they produced from space? Are all appearances produced by various things, or are they inherent in space? What do you think, Pūrṇa? Are all these different conditioned phenomena—such as brightness, darkness, wind movement, clarity, etc.—born from the sun, clouds, wind, rain, earth, rivers, etc., or are they born from space?

Original Text: “If they are produced from those [objects], O Pūrṇa, then when the sun shines, since the brightness belongs to the sun, the worlds in the ten directions should all share the sun’s color. Why then, within space, do we still see the round sun?”

Exegesis: O Pūrṇa, if those conditioned appearances are all produced from their corresponding objects—for example, brightness is produced by the sun, darkness by clouds, wind movement by wind, the clear reflective property of water by water, and high mountains and land by sand and earth—then if brightness is produced by the sun’s illumination, since brightness is produced by the sun, the worlds in the ten directions should all be bright. Yet in reality, only some regions of the world have bright appearances, while others do not. The sun exists constantly, so why is brightness not universally illuminating? This shows that brightness is not produced by the sun but by the Tathāgatagarbha.

If [brightness] is produced by the sun and other objects, then when the sun shines, since brightness is produced by the sun, the worlds in the ten directions should all be bright and share the sun’s color. Why then, in the worlds of the ten directions, do we not see the sun but only brightness? (This means brightness is not produced by the sun but by the Tathāgatagarbha; worlds without a sun still have light.)

If brightness is produced by the sun, and the sun is within space, and the worlds in the ten directions are also within space, then the worlds in the ten directions should all have sunlight and be bright, with only this single phenomenon of brightness—there should be no other substances. Yet within space, we see the round sun—a substance distinct from brightness. This contradicts the earlier statement that the worlds in the ten directions are all the sun’s color and brightness.

This shows that brightness has another source; it is not produced by the sun. What, then, is this source? The Buddha says it is the Tathāgatagarbha. The meaning is that the worlds in the ten directions are within space, and the sun is also within space. Since brightness is supposedly produced by the sun, the worlds in the ten directions should all be bright; there should be no regions of brightness and regions of darkness. Thus, the notion that brightness is produced by the sun is refuted.

The original text says “share the sun’s color,” meaning the entire space of the ten directions should be solely the sun’s brightness; there should be nothing else, nor should the sun itself exist, for the sun and brightness are two distinct substances. Yet we now see the sun, indicating that the worlds in the ten directions are not uniformly the sun’s color; brightness is not produced solely by the sun—there are other factors. If brightness were produced by the sun, then the worlds in the ten directions should all share the same sun’s color. Ultimately, the World-Honored One will conclude that brightness is produced from the Tathāgatagarbha; it is the nature of the Tathāgatagarbha.

Original Text: “If brightness is inherent in space, space should illuminate itself. Why then, at midnight or when clouds and fog arise, does light not shine forth? You should know that this brightness is neither of the sun nor of space, yet it is not separate from space or the sun.”

Exegesis: If brightness were inherent in space, there would be no need for the sun to shine; the entire world would be bright at all times. If this were so, space itself should constantly illuminate everything; the world would have no periods of darkness. Yet why, at midnight, or when clouds gather, or when fog obstructs, is there no bright appearance? This shows that brightness is not inherent in space.

If brightness were produced by space, space should always have brightness; there should be no times of darkness. Therefore, brightness is not produced by the sun, nor is it produced by space; it is produced by the Tathāgatagarbha. Yet it does not exist apart from the sun and space; the sun and space are supporting conditions for the Tathāgatagarbha to produce brightness.

2. Original Text: “Observing that appearances are fundamentally illusory, nothing can be pointed out. It is like seeking to tie flowers in the sky to form empty fruits. How then can you question their meanings of mutual encroachment and destruction? Observing that the nature is fundamentally true, it is solely the wondrous enlightened brightness. The wondrous enlightened bright mind was originally not water or fire. Why then do you again ask about incompatibility? The true wondrous enlightened brightness is also like this.”

Exegesis: Observing these appearances, one finds they are all illusory and unreal; their origin cannot be pointed out. Yet you still seek to grasp those sky-flowers to form empty fruits—this is even more impossible, even more illusory. Therefore, do not further question how the four elements mutually encroach and destroy. Water and fire inherently have no phenomenon of mutual encroachment and destruction. The arising and ceasing of water and fire are due to the Tathāgatagarbha, not because of their opposites. The same applies to earth and space; both arise and cease due to the Tathāgatagarbha, not because of their opposites.

Therefore, observing the nature of the Tathāgatagarbha, it is indeed true and real. The nature of all phenomena is the Tathāgatagarbha nature, the wondrous enlightened nature of the Tathāgatagarbha. Yet the wondrous enlightened nature of the Tathāgatagarbha has no illusory appearances like water and fire. Why then do you still ask about the incompatibility of water and fire, these illusory appearances? The true mind, the wondrous enlightened nature, is also like this: perfectly interpenetrating and unobstructed, without any incompatibility or obstruction.

Original Text: “When you use the mind to perceive space, space appears. When earth, water, fire, and wind each manifest, they each appear. If they all manifest, they all appear simultaneously. How do they all appear simultaneously? O Pūrṇa. It is like the sun’s reflection appearing in a body of water. If two people observe the sun in the water and then walk east and west respectively, each will have a sun following them as they go—one east, one west. There was originally no fixed standard. You should not find it difficult to say: ‘This sun is one. Why do they each go separately?’ Since the suns are now two, how was only one reflected originally? This twists and turns in illusion, with nothing to rely upon.”

Exegesis: When your mind seeks to perceive space, space appears. When your mind seeks to perceive earth, water, fire, and wind, they will appear one by one. If you wish for these phenomena to appear simultaneously, then they will all appear simultaneously. How do they all appear simultaneously? O Pūrṇa, for example, in a river, the reflection of the sun appears. Two people observe the sun in the water together. Then, as they walk east and west respectively, two suns appear, each following one person—one east, one west. You should not object, saying: “The sun’s reflection was originally one. Why do two appear now, each following a different person?” The suns following the two people amount to two; why did only one sun reflection appear originally in the water? However you think about it, it seems illusory, with no evidence to explain these phenomena.

In reality, it is the sentient beings’ Tathāgatagarbha that, based on the substantial sun composed of the four great seeds in the sky, manifests a virtual sun within each mind. When the mental faculty (manas) perceives it and seeks to understand, the Tathāgatagarbha, in accordance with the mental faculty, gives rise to the consciousness that discerns it. Sentient beings then see the sun within their own minds. Each sentient being experiences this; thus, each person sees a sun following them. The appearance of multiple suns arises in this way; therefore, what sentient beings see are all reflections, all illusory.

In truth, regardless of how many sun reflections appear in the water, they are all produced and manifested by the Tathāgatagarbha. Even the sun in the sky is produced and manifested by the Tathāgatagarbha. Do not think these sun reflections have any reality and speculate about them, wondering why one sun appears as two, three, or many. When conditions are present, the Tathāgatagarbha gives rise to all phenomena; when conditions are absent, it does not give rise to them. Such is the principle of the dharma realm.

3. Original Text: “O Pūrṇa. You perceive form and emptiness as opposing and contending with each other within the Tathāgatagarbha. Yet the Tathāgatagarbha manifests as form and emptiness, pervading the entire dharma realm. Therefore, within it, wind moves and space is clear; the sun is bright and clouds are dark. Sentient beings, confused and benighted, turn away from enlightenment and unite with dust. Thus, they give rise to defilements and toil, producing worldly appearances.”

Exegesis: The Buddha said: Pūrṇa, you perceive form and emptiness as mutually opposing and incompatible within the Tathāgatagarbha—where one exists, the other does not. Yet the Tathāgatagarbha can manifest as both form and emptiness, pervading the entire dharma realm. (The entire dharma realm refers to the realm of sentient beings’ five aggregates and eighteen elements; the Tathāgatagarbha pervades them, and the five aggregates and eighteen elements are all of the Tathāgatagarbha nature.) Therefore, within the Tathāgatagarbha, there is wind blowing, space being clear, the sun shining brightly, and clouds causing darkness. Sentient beings are deluded, ignorant, and benighted; their minds turn away from the enlightened nature, the Tathāgatagarbha, failing to perceive the Tathāgatagarbha’s appearance and seeing only the mundane appearances of the five aggregates world born from the Tathāgatagarbha. Thus, they give rise to defilements and toil (尘劳), and worldly appearances are produced.

Original Text: “I, with wondrous brightness, neither ceasing nor arising, unite with the Tathāgatagarbha. And the Tathāgatagarbha is solely the wondrous enlightened brightness, perfectly illuminating the dharma realm. Therefore, within it, one is the immeasurable, the immeasurable is one; the small manifests the great, the great manifests the small; the unmoving bodhimaṇḍa pervades the realms of the ten directions; the body contains the ten directions and the endless void; upon the tip of a single hair, manifests a jeweled king’s land; seated within a mote of dust, turns the great Dharma wheel. Extinguishing dust and uniting with enlightenment, thus manifests the true suchness, the wondrous enlightened bright nature.”

Exegesis: I observe the wondrous true suchness nature of form and emptiness—neither arising nor ceasing—which accords with the nature of the Tathāgatagarbha. And the Tathāgatagarbha possesses the wondrous enlightened nature, perfectly illuminating the dharma realm. Therefore, within the Tathāgatagarbha, one represents immeasurably many phenomena, and immeasurable phenomena are this single phenomenon; within the small, the great can manifest; within the great, the small can manifest. The Tathāgatagarbha never leaves its own bodhimaṇḍa (place of enlightenment), remaining unmoving yet pervading the dharma realms of the ten directions, containing the ten directions and the boundless void. Upon the tip of a single hair, it can manifest a jeweled king’s palace; seated within a mote of dust, it turns the great wheel of Dharma, without a trace of defilement or toil, completely united with enlightenment. Thus, it manifests the true suchness, the wondrous enlightened bright nature.

The Tathāgatagarbha is a very subtle body of enlightened nature. It possesses wondrous enlightened awareness without ignorance. This enlightened awareness perfectly and brightly illuminates all phenomena, manifesting all phenomena, knowing not a single phenomenon is unknown. Yet although not a single phenomenon is unknown, this knowing is not the knowing of the six dust realms (objects of sense); it does not belong to the knowing of the sixth consciousness (mano-vijñāna) or the seventh consciousness (manas). True suchness is without knowing yet omniscient, perfectly illuminating all dharma realms. The six sense faculties, six sense objects, and six consciousnesses all have its enlightened nature and its illumination. How does it illuminate? This requires personal investigation. When realized, the principles of the Dharma become partially clear. Within the four sages and six ordinary realms, all have its enlightened nature and its care; every sentient being has its illumination and protection.

4. Original Text: “Yet the Tathāgatagarbha is originally the wondrous, perfect, circular mind. It is not mind, not emptiness; not earth, not water; not wind, not fire; not eye, not ear, nose, tongue, body, or mind; not form, not sound, smell, taste, touch, or dharmas; not the eye-consciousness realm, and so on up to not the mind-consciousness realm; not illumination, not ignorance, not the exhaustion of illumination and ignorance; and so on up to not old age, not death, not the exhaustion of old age and death; not suffering, not accumulation, not cessation, not path; not wisdom, not attainment; not dāna (giving), not śīla (precepts), not vīrya (vigor), not kṣānti (patience), not dhyāna (meditation), not prajñā (wisdom); not pāramitā (perfection); and so on up to not Tathāgata, not Arhat, not Samyaksaṃbuddha (perfectly awakened one); not great nirvāṇa; not permanence, not bliss, not self, not purity. Because it is not all worldly and transcendental phenomena.”

Exegesis: Yet the Tathāgatagarbha is originally a wondrous, perfect, true mind. It is not the mind of the seventh consciousness, nor is it mere emptiness; it is not earth, not water, not wind, not fire; not eye, not ear, nose, tongue, body, or mind; not form, not sound, smell, taste, touch, or dharmas; not the eye-consciousness realm, not the ear-consciousness realm, nose-consciousness realm, tongue-consciousness realm, body-consciousness realm, or mind-consciousness realm; not illumination, not ignorance, and not the exhaustion of illumination and ignorance; not old age, not death, and not the exhaustion of old age and death; not suffering, not accumulation (of suffering), not cessation (of suffering), not path (to cessation); not wisdom, not attainment.

It is not the perfection of giving (dāna-pāramitā), not the perfection of precepts (śīla-pāramitā), not the perfection of patience (kṣānti-pāramitā), not the perfection of vigor (vīrya-pāramitā), not the perfection of meditation (dhyāna-pāramitā), not the perfection of wisdom (prajñā-pāramitā); nor even the state of perfection (pāramitā) itself; nor is it the Tathāgata, nor the Arhat, nor the Samyaksaṃbuddha (Perfectly Awakened One), nor the great nirvāṇa; not permanence, not bliss, not self, not purity. In short, the Tathāgatagarbha is none of these; it is not any worldly or transcendental phenomenon.

Original Text: “The Tathāgatagarbha is originally the clear, wondrous mind. It is mind, it is emptiness; it is earth, it is water; it is wind, it is fire; it is eye, it is ear, nose, tongue, body, and mind; it is form, it is sound, smell, taste, touch, and dharmas; it is the eye-consciousness realm, and so on up to it is the mind-consciousness realm; it is illumination and ignorance, it is the exhaustion of illumination and ignorance; and so on up to it is old age and death, it is the exhaustion of old age and death; it is suffering, it is accumulation, it is cessation, it is path; it is wisdom, it is attainment; it is dāna, it is śīla, it is vīrya, it is kṣānti, it is dhyāna, it is prajñā; it is pāramitā; and so on up to it is Tathāgata, it is Arhat, it is Samyaksaṃbuddha; it is great nirvāṇa; it is permanence, it is bliss, it is self, it is purity. Because it is all worldly and transcendental phenomena. The Tathāgatagarbha, the wondrous bright fundamental mind, is apart from ‘is’ and ‘is not’; it both ‘is’ and ‘is not’.”

Exegesis: But the Tathāgatagarbha is originally the clear, wondrous mind that can manifest all phenomena. Therefore, the Tathāgatagarbha is the seventh consciousness mind and is also emptiness; it is earth and is also water; it is wind and is also fire; it is eye and is also ear, nose, tongue, body, and mind; it is form and is also sound, smell, taste, touch, and dharmas; it is the eye-consciousness realm and is also the ear-consciousness realm, nose-consciousness realm, tongue-consciousness realm, body-consciousness realm, and mind-consciousness realm; it is illumination and ignorance, and is also the exhaustion of illumination and ignorance; and so on up to it is old age and death and the exhaustion of old age and death; it is suffering and is accumulation (of suffering), it is cessation (of suffering) and is path (to cessation); it is wisdom and is attainment.

It is the perfection of giving (dāna-pāramitā) and is the perfection of precepts (śīla-pāramitā), it is the perfection of patience (kṣānti-pāramitā) and is the perfection of vigor (vīrya-pāramitā), it is the perfection of meditation (dhyāna-pāramitā) and is the perfection of wisdom (prajñā-pāramitā); and it is even the state of perfection (pāramitā) itself; it is the Tathāgata and is the Arhat, it is the Samyaksaṃbuddha (Perfectly Awakened One) and is the great nirvāṇa; it is permanence and is bliss, it is self and is purity. Because the Tathāgatagarbha is all worldly and transcendental phenomena, this wondrous, bright, fundamental mind of the Tathāgatagarbha is apart from “is” (identity with phenomena) and apart from “is not” (non-identity with phenomena); it both “is” (phenomena) and “is not” (phenomena).

Original Text: “How can beings within the three existences of the world, and transcendental Śrāvakas and Pratyekabuddhas, use their knowing minds to measure the Tathāgata’s unsurpassed bodhi, or use worldly language to enter the Buddha’s knowledge and vision? For example, lutes, zithers, harps, and lutes—though capable of wonderful sounds—if lacking a skilled finger, ultimately cannot produce them. You and sentient beings are also like this. The precious enlightened true mind is perfectly complete in each of you. When I press a finger, the ocean-seal samādhi emits light. But as soon as you briefly raise a thought, defilements and toil arise first. Because you do not diligently seek the unsurpassed path of enlightenment, cherishing thoughts of the lesser vehicle and being satisfied with little attainment.”

Exegesis: Why do beings within the three realms of the world, and transcendental Śrāvakas and Pratyekabuddhas, use their minds capable of analytical knowing to speculate upon and measure the Tathāgata’s unsurpassed great bodhi, or use worldly language to enter the Buddha’s knowledge and vision? For example, lutes, zithers, harps, and lutes (various string instruments) can produce wonderful sounds, but without skilled fingers, they absolutely cannot produce sound. You and sentient beings are also like this—using the conscious mind to fathom the Tathāgata’s unsurpassed bodhi—how could you fathom it? Each sentient being’s precious enlightened true mind is perfectly complete and non-dual. Yet when I press a finger, the ocean-seal samādhi manifests. But as soon as you briefly give rise to a thought, defilements and toil arise first. This is because you do not diligently seek the unsurpassed path of enlightenment of the Great Vehicle, constantly cherishing thoughts of the self-liberating Lesser Vehicle, satisfied with having attained so little, unwilling to progress further in cultivation.

5. In the previous passage, the Tathāgatagarbha is described as “not eye, ear, nose, tongue, body, mind,” etc., negating all phenomena in sequence. Then it immediately states that the Tathāgatagarbha “is eye, ear, nose, tongue, body, mind,” etc., affirming all phenomena in sequence. What does this mean?

The essence of the Tathāgatagarbha is formless and without characteristics, neither arising nor ceasing. Phenomena like the eye, ear, nose, tongue, body, and mind are arising, ceasing, and illusory—they have characteristics. The two are not identical; they cannot substitute for each other. Yet they are also not different; phenomena like the eye, ear, nose, tongue, body, and mind are all born from the Tathāgatagarbha—not different from the Tathāgatagarbha. There is a close relationship between them, like that between gold ornaments and gold. Gold and gold ornaments cannot substitute for each other’s functions, yet they are essentially the same: gold is called gold ornaments, and gold ornaments are gold; without gold, there are no gold ornaments.

The passage “The Tathāgatagarbha is originally the clear, wondrous mind,” etc., states that the essence of the Tathāgatagarbha is not earth, water, fire, wind, or space; not form, sound, smell, taste, touch, or dharmas; not the six consciousnesses; not birth, old age, sickness, death; not ignorance. Yet all these phenomena are born and created by the Tathāgatagarbha. Thus, the Tathāgatagarbha flows and transforms into these phenomena—that is, these phenomena are the Tathāgatagarbha, and these phenomena are the Tathāgatagarbha. In essence, the Tathāgatagarbha and these phenomena are one; in appearance, they are different—a relationship of neither identity nor difference. When you have free time, take a lump of clay and mold a clay figure. Reflect repeatedly on the relationship between the two—you will then understand the relationship between the Tathāgatagarbha and all phenomena. The wisdom born from this will be profoundly subtle.

You must personally experience and contemplate to develop great wisdom. Understanding the principle of the clay figure, you will understand what your own five aggregates and eighteen elements are and are not. Then, severing the view of self—what difficulty is there? Further, contemplate carefully: How does the Tathāgatagarbha flow and transform into all phenomena? Are all phenomena essentially the Tathāgatagarbha? What does the “One True Dharma Realm” refer to? The totality is true suchness. Contemplate this well—where then is there any illusory phenomenon? All Buddhadharma is a single system; everything can be interconnected. Nothing is an isolated branch; all are phenomena within the whole, that is, phenomena of the Tathāgatagarbha. In terms of appearance, there are various differences; all appearances are illusory. In terms of essence, the totality is true suchness; all is real. The Buddhadharma is extremely wondrous. If you do not contemplate it carefully with your mind, it will not be wondrous. You must contemplate and reflect on the Buddhadharma within meditative concentration (samādhi), realizing as you contemplate, attaining as you contemplate. Without samādhi, all talk is in vain.