Section Two: The True Mind is Empty and Quiescent, Devoid of the Eighteen Realms

Sutra Text: [(Therefore, in emptiness) there is no eye, ear, nose, tongue, body, or mind. No form, sound, scent, taste, touch, or mental object. No realm of eye consciousness up to no realm of mental consciousness.]

This passage, speaking generally, explains that within the empty nature of the Tathagatagarbha mind, there are no dharmas of the eighteen realms. Within the Tathagatagarbha mind, there are no six sense faculties: eye, ear, nose, tongue, body, or mind. There are no six sense objects: form, sound, scent, taste, touch, or mental objects. There are no six consciousness realms: from the eye consciousness realm up to the mental consciousness realm. The six sense faculties, six sense objects, and six consciousnesses together are called the eighteen realms. The five aggregates and the eighteen realms constitute a sentient being.

I. Within the Tathagatagarbha Mind, There Are No Six Sense Faculty Realms

(1) Introduction to the Six Sense Faculties

The six sense faculties refer to: eye faculty, ear faculty, nose faculty, tongue faculty, body faculty, and mind faculty.

1. What is the eye faculty?

The eye faculty includes the gross material root (浮尘根) and the subtle material root (胜义根, also called the pure-color root). The gross material root of the eye is the grape-shaped thing floating on the body's surface, containing the lens, retina, and conducting nerves. The subtle material root of the eye is a pure materiality created by the four great elements (四大种), with conducting nerves connected to the gross material root, located in the hypothalamus at the back of the brain, belonging to the visual cortex, the neurons in the cerebral cortex related to vision formation.

The subtle eye root is crucial; it is a key factor for the arising of eye consciousness. For example, even if the gross eye root is intact, if the subtle root is damaged, one cannot see forms, because the faculty and object cannot interact, the Tathagatagarbha cannot give rise to eye consciousness, and one cannot see forms; that person is blind. The subtle roots of the eye, ear, nose, tongue, and body are all located in the back of the brain. If the subtle roots in this area develop lesions, the person's body loses control. If only the gross root is damaged, the physical body still retains some function. If the subtle root is destroyed, even if the gross root is intact, it cannot function; that person becomes vegetative.

The gross eye root is created by the Tathagatagarbha. Within the mother's womb, the Tathagatagarbha absorbs the four great elements (earth, water, fire, wind) from the mother's uterus, creates the body root, and at a certain time creates the gross root of the eye faculty. The eye faculty is composed of the seeds of the four great elements. The eye has muscles and vitreous humor; the hard parts belong to the earth element; the moistness of the eye is the water element; there is temperature within the eyeball, which is the fire element; there is also the wind element within the eye, enabling the eyeball to move, and the optic nerves to have conducting function.

The Tathagatagarbha possesses great wisdom, capable of creating such a high-precision, light-sensitive eye root. Starting from the fertilized egg, it creates everything before birth. After birth, it can be used to perceive form objects. The physical bodies of sentient beings and all dharmas of the three realms are created by the Tathagatagarbha; It is the true "God".

2. What is the ear faculty?

The ear faculty is also divided into gross material root and subtle material root. There is one on each side of the head, shaped like a newly curled leaf, plus the cochlea; this is the external ear root, also called the gross material root, visible to all. The external ear root is composed of the seeds of the four great elements. Within the fertilized egg, the Tathagatagarbha delivers the seeds of the four great elements to create the external ear root, creating a human ear root, or an animal ear root, or the ear root of some type of sentient being.

The flesh and cartilage of the ear belong to the earth element, primarily earth element; the blood in the ear belongs to the water element, primarily water element; the temperature of the ear belongs to the fire element, primarily fire element; the nerve conduction function of the ear root belongs to the wind element. Under the force of wind, the conducting nerves can transmit external sound objects to the subtle root at the back of the brain, where the internal sound object is manifested. Then the Tathagatagarbha produces ear consciousness there. If that area is damaged, even if the ear root is intact, one cannot hear sounds; that is deafness or hearing impairment. The part at the back of the head is the subtle ear root, also called the internal ear root, composed of the four great elements. The external and internal ear roots together constitute the entire ear faculty.

3. What is the nose faculty?

The gross material root of the nose faculty is located in the center of the face, composed of three parts: the external nose, nasal cavity, and paranasal sinuses. The subtle root, the olfactory center, is located in the piriform lobe within the cerebral hemispheres. The olfactory nerves in the gross root are distributed in the nasal cavity, extending to the subtle root located in the cerebral hemispheres. The nose faculty is also composed of the seeds of the four great elements. The Tathagatagarbha, through the nose faculty, takes in the external aspect-part scent object, then manifests it as the internal aspect-part scent object at the subtle root. Once the nose faculty is damaged, whether external or internal, the Tathagatagarbha cannot produce the internal aspect-part scent object, nose consciousness cannot arise, and scent objects cannot be perceived.

4. What is the tongue faculty?

The tongue faculty is inside the mouth, shaped like a half-moon; everyone can see it when the mouth is open. This is called the gross material root, also composed of the seeds of the four great elements. When the fertilized egg is formed in the mother's womb, the Tathagatagarbha delivers the seeds of the four great elements to form this tongue root. As for how the Tathagatagarbha forms the tongue root, it needs to be understood gradually when cultivating the wisdom of the path (道种智) later. Only when all these details are fully known might one reach the stage of Buddhahood. The tongue root has conducting nerves extending to the back of the head, also called taste nerves. The area at the back of the head is the subtle root of the tongue faculty, also composed of the seeds of the four great elements. It is the place where tongue consciousness arises and taste perception occurs. If that area is obstructed, we cannot taste flavors; eating anything would be tasteless, and we would not like to eat.

5. What is the body faculty?

The body faculty refers to our body from head to toe, divided into gross material root and subtle material root, both composed of the seeds of the four great elements. The gross body root is complex. Among it: skin, muscles, bones, internal organs, etc., belong to the earth element, primarily earth element; blood, sweat, urine, tears, saliva, etc., belong to the water element, primarily water element; the body's heat, temperature, belong to the fire element, primarily fire element; the body's movement, breathing, blood circulation, gastrointestinal peristalsis, and functions like digestion, absorption, and excretion belong to the wind element.

The seeds of the four great elements (earth, water, fire, wind) combine to form the body. A single category of seeds cannot constitute a part of the physical body. For example, muscles are hard, having an earth component; but muscles are also moist, having a water component – without the water component, muscles would be dry and hard like wood, lacking proper function; muscles also have temperature, the fire element – without the fire element, muscles would be cold and stiff, unable to move; muscles also have the wind element – without the wind element, cells could not metabolize, we could not breathe, skin pores would be useless, food could not be digested, absorbed, or excreted, and qi and blood could not flow.

Every tissue or organ of the body is composed of a combination of the four great elements; it's just that the proportions of the four elements differ in various parts. In some parts, the earth element predominates; in others, the water element predominates; in yet others, the wind element predominates; the distribution of the fire element also varies in different parts of the body. Different proportions of the four elements form different substances. A higher proportion of earth element forms bones, muscles, tendons, blood vessels; a higher proportion of water element forms the various bodily fluids. But regardless of the component or proportion, all contain the four great elements: earth, water, fire, and wind.

The subtle root of the body faculty is the somatic sensory center, mainly located in the postcentral gyrus of the cerebral cortex, connected to the tactile nerves spread over the body surface. If the subtle root is damaged, we lose the ability to perceive our body; the entire body becomes paralyzed and immobile. Therefore, the subtle root is the most important. When accidents happen, we habitually protect the head and back of the brain first; this is also the body-protecting habit tendency of the mind faculty (意根) accumulated over countless lifetimes.

6. What is the mind faculty (意根)?

The mind faculty is a mental dharma (心法). It is formless and without characteristics; it is an immaterial root (无色根), possessing both the function of a faculty and the function of consciousness. Among the six faculties, the mind faculty is a special faculty. It is the sixth faculty, also called the seventh consciousness, manas consciousness (末那识). It is both a faculty and a consciousness. Unlike the first five faculties, which are material faculties (有色根) with form, characteristics, and location, the mind faculty has existed since beginningless kalpas, having no beginning. Although unborn, it can be extinguished. When can it be extinguished? When a fourth-fruit Arhat enters the cessation and contemplation samadhi (灭尽定), part of the function of the mind faculty can be extinguished, specifically the mental factors (心所法) of feeling (受) and perception (想). Upon entering the remainderless nirvana (无余涅槃), the mind faculty is completely extinguished.

The mind faculty is also not autonomous; it relies on the Tathagatagarbha continuously delivering consciousness seeds to exist and function. Since it is a dharma that can be extinguished, it is a false dharma, not a true dharma. Whatever has birth and extinction is not a true dharma; it is illusory, empty, and non-self. The mind faculty is also a dharma born of and sustained by the Tathagatagarbha. Only when the Tathagatagarbha delivers the consciousness seeds of the mind faculty can it have mental factors accompanying its operation and possess the various functions of consciousness. If the Tathagatagarbha does not output the consciousness seeds of the mind faculty, the mind faculty extinguishes and disappears. Therefore, the mind faculty is false and unreal.

The intrinsic nature of the mind faculty is constant deliberation, making decisions in every matter, and clinging everywhere. It possesses afflictions such as greed, hatred, delusion, arrogance, doubt, and wrong views. Precisely because of its scattered and clinging nature, it causes the mental consciousness (意识心) to be scattered and difficult to concentrate. When we sit in meditation and need to fix the mind in one place, it clings everywhere, dragging the mental consciousness into random thoughts. Sometimes, when we finally manage to enter a slight state of concentration, suddenly another matter pops up in the mind, and the mental focus immediately scatters. This is the result of the mind faculty's unwillingness to be idle and its tendency to cling everywhere.

All our actions and creations throughout countless lifetimes are stored as seeds within the Tathagatagarbha. When the mind faculty operates while encountering conditions and objects, it makes decisions based on the habits it has cultivated. Especially during the intermediate state (中阴阶段, bardo), the role of mental consciousness weakens. All actions, thoughts, and decisions are primarily driven by the habits of the mind faculty. Whatever habits it has, it will take rebirth according to those habits. The mind faculty has been operating since beginningless kalpas without interruption, its ignorance and afflictions extremely deep and heavy. Whatever karmic habits it has been tainted with, the intermediate state body (中阴身) will manifest those habit tendencies very strongly. The sixth consciousness lacks the rational analytical thinking ability to restrain and supervise the mind faculty. Thus, the mind faculty follows its own habits to take rebirth: greedy habits lead to the hungry ghost realm, hateful habits lead to hell, and deluded habits lead to the animal realm.

When mental consciousness is active within the five-aggregate body, the mind faculty has greed, hatred, and delusion afflictions. When deliberating what to do, the sixth consciousness can still constrain the mind faculty through thinking, engaging in rigorous, deep thinking to analyze the pros and cons of matters, advising the mind faculty, and having a restraining and guiding effect on it. During the intermediate state, the mental consciousness has poor perception because the subtle root it relies on is underdeveloped; its analytical thinking ability is weak, and its restraining power over the mind faculty is not strong. The mind faculty then acts entirely according to its own habit tendencies. Whatever seeds were cultivated and stored in past lives manifest as what habits, and then rebirth occurs according to those habits.

The most important and fundamental issue in cultivating the Buddha Dharma is to subdue the mind faculty, because the mind faculty is the master of the five-aggregate body, capable of directing physical, verbal, and mental actions. If the mind faculty's views and concepts change, ignorance and afflictions are subdued and eliminated, and physical, verbal, and mental actions become pure. Studying the principles of the Four Noble Truths, understanding that the five aggregates and eighteen realms are without self, false and unreal – if only the mental consciousness accepts this principle, but the mind faculty does not accept or acknowledge it, one cannot be said to have severed the view of self and attained the first fruit of Stream-Entry (初果). This is because the deeply ingrained mind faculty does not know that the five aggregates are without self; the sense of "I" still exists in the mind. Some people discuss the Dharma eloquently, but the mind faculty deep within does not acknowledge it; thus, there is no real liberation or benefit. Therefore, academic research cannot replace actual practice. The most important aspect of practice is not theoretical knowledge expressed verbally, but truly changing the inner mind, truly recognizing that principle, upholding that principle, and transforming based on that principle. Only then can it have a real effect and eliminate ignorance and afflictions.

Changing the mind faculty is the most crucial link in practice. Merely superficial understanding in studying the Buddha Dharma is insufficient; deep and subtle contemplative examination is needed. This process can thoroughly cultivate and influence the mind faculty, allowing it to participate in the contemplative process. After repeated analysis and consideration by the mental consciousness, when the Dharma meaning is truly understood without doubt, the mind faculty, after thoroughly and deeply considering this process and result, will deliberate clearly and be without doubt. Then the contemplative investigation ends, the mind faculty is successfully influenced and attains realization of the Dharma, and changes appear in physical, verbal, and mental actions. If the mind faculty has not been influenced, one often says one thing but does another, being duplicitous. For example: Buddhists understand that giving brings great blessings, and that heavy greed and stinginess may lead to rebirth in the hungry ghost realm in the next life. Many understand this principle, but when it comes to actual giving, they hesitate due to the stinginess of the mind faculty, unwilling to give. This is because the mind faculty has not yet understood the benefit of giving for practice; the mental consciousness has not thought through this principle, the mind faculty does not know, and thus cannot decide to give.

Why is the mind faculty difficult to recognize the truth, difficult to realize the Dharma, and difficult to change? Firstly, because its discerning wisdom is insufficient; it clings everywhere, its conscious mind is diverted in many streams, and its discerning power is not strong. Secondly, because since beginningless kalpas, it has been tainted with too many wrong views, containing profound ignorance; deep-seated habits are hard to reverse. Sometimes the mental consciousness eloquently explains great principles and can persuade others, but one's own actions remain the same, with heavy habits and faults. Therefore, one cannot just listen to others' words; one must observe their actions. Only when words and actions are consistent can it indicate that the mind faculty has been influenced and understands the principle. Many Buddhist practitioners fall into this misunderstanding, thinking that merely understanding the Dharma meaning is enough, without penetrating to the level of the mind faculty, without persuading or subduing the mind faculty. Their speech may sound like a sage, but their actions are those of an ordinary person. Others, reading articles they write, find them emotional and reasonable, feeling their thoughts and sentiments are noble, but their actual conduct is completely different. In the secular world, such people are called hypocrites; in the Buddha Dharma, such people only have the mental consciousness understanding some principles, while the mind faculty deep within has not resonated. Their bodily and mental actions do not match their verbal actions; they can only teach others but cannot change themselves.

(II) Why is it said that within the Tathagatagarbha mind there are no six sense faculty realms?

The six sense faculties each have their own functions and roles; they cannot substitute for each other, hence called the six sense faculty realms, having six functional boundaries. The main function of the six sense faculties is, under the operation of the Tathagatagarbha, to apprehend the dharmas of the six sense objects. Then the Tathagatagarbha can give rise to the six consciousnesses to perceive the six sense objects, and sentient beings have the nature of seeing, hearing, feeling, and knowing. Among the six faculties, there are five material sense faculties and the mental sense faculty, the manas consciousness. The Tathagatagarbha is mind, the storehouse consciousness (能藏识), containing the seeds of the six faculties, capable of giving rise to the six faculties when conditions are met. But within the Tathagatagarbha mind, there are no six faculties. If within the Tathagatagarbha mind there were the five material faculties and the manas consciousness mind faculty, it would have the functions of the six faculties and could independently contact form, sound, scent, taste, touch, and mental objects, without needing the eye, ear, nose, tongue, body, or mind to contact the six objects. It would not need to deliver the seeds of the four great elements to produce the five faculties or deliver consciousness seeds to produce the mind faculty, and there would be no five-aggregate body. The Tathagatagarbha itself could replace the functions of the six faculties. In reality, the Tathagatagarbha has no six faculties. We cannot see, touch, or contact the Tathagatagarbha's five faculties, nor do we see the Tathagatagarbha having the decision-making nature like the mind faculty, nor does it have the view of self or self-attachment. Therefore, the Tathagatagarbha has no six sense faculty realms.

II. Within the Tathagatagarbha Mind, There Are No Six Sense Object Realms

The six sense objects are form objects, sound objects, scent objects, taste objects, touch objects, and mental objects. Within the Tathagatagarbha mind, there are no six sense objects.

(I) The Tathagatagarbha has no form objects because it is formless and without characteristics. Form objects are material things composed of the four great elements, possessing material obstruction, corresponding to the eye faculty; eye consciousness can perceive them. The Tathagatagarbha is not composed of the four great elements; it is not material form dharma; it does not correspond to the eye faculty; eye consciousness cannot recognize it. Form objects are divided into apparent form (显色), shape form (形色), indicative form (表色), and non-indicative form (无表色). Apparent form is information like blue, yellow, red, white, light, shadow, brightness, darkness, clouds, smoke, dust, fog, etc., that everyone can see. Shape form is information like the shape, size, length, shortness, squareness, roundness, etc., of objects. Indicative form is the state of the form object's body and the movements of sentient beings' bodies like walking, standing, sitting, lying down, bending, stretching, bowing, raising, etc. Non-indicative form is the connotation, charm, demeanor, beauty, ugliness, age, newness/oldness, etc., manifested on the form object. For example, the majesty of a high mountain, the grandeur of a waterfall, the luxuriance of trees, or a person's culture, temperament, cultivation, demeanor, softness, arrogance, rudeness, etc.

The Tathagatagarbha does not possess these forms. These form dharmas are not within the Tathagatagarbha mind. Therefore, the eye cannot see the Tathagatagarbha; eye consciousness cannot realize the Tathagatagarbha. If the Tathagatagarbha had the characteristic of a form object, then one wouldn't need to practice Chan (Zen) to find it. As long as the eyes are fine, one could directly see the Tathagatagarbha of all sentient beings and realize it at the eye faculty. But the facts are not like this. The Tathagatagarbha is without characteristics and formless; the eyes cannot see it. Therefore, the Tathagatagarbha has no form object characteristic; it is not composed of the four great elements. One cannot use the eye to search for the Tathagatagarbha; the eye cannot see the Tathagatagarbha. One must use the mind's eye of wisdom to discover and realize the Tathagatagarbha; that is the realization of enlightenment (明心证悟). When entering concentration to practice Chan, the mental consciousness becomes very subtle and focused. When investigating a certain point, a spiritual light flashes within the mind, and one can observe the Tathagatagarbha operating upon the five aggregates. The mind faculty simultaneously confirms the operational characteristics of the Tathagatagarbha. Then both consciousnesses can observe together how the Tathagatagarbha operates in conjunction with the five aggregates. Then one will understand what is meant by the mind that "arises without abiding" (无所住而生其心).

For example, the first Chan case (公案) in the Saha world: At the Spiritual Mountain assembly, a heavenly being offered flowers. The World-Honored Shakyamuni Buddha picked up the flower and showed it to the assembly, speaking without speaking, silently revealing the supreme Dharma gate of the true mind (真如心法). At that time, the entire assembly remained silent. Only Mahakasyapa broke into a faint smile. Because at the very moment the Buddha picked up the flower and showed the assembly, Mahakasyapa, in one thought moment of wisdom correspondence, realized the Treasury of the True Dharma Eye (正法眼藏), the Wondrous Mind of Nirvana (涅槃妙心), the True Reality without Characteristics (实相无相), the Subtle Dharma Gate (微妙法门). Since the true mind (真如心) is formless and without characteristics, eye consciousness cannot see it. Mahakasyapa, relying on wisdom, recognized the Buddha's true mind and discovered the secret of the true mind's operation. Upon discovering this secret, he simultaneously knew that his own Tathagatagarbha operated in the same way, and that the Tathagatagarbha of all sentient beings operated in that way, functioning like that. Then he could further observe how the Tathagatagarbha, in such a manner, cooperates with the five aggregates and seven consciousnesses to manifest all dharmas of the world. These secrets and connotations gradually became clear. Continuing to observe and practice, he understood more about the Tathagatagarbha's essence, characteristics, nature, and function. Prajna wisdom (般若智慧) became increasingly profound and sharp. The specific wisdom (别相智) after realization became complete, and the wisdom of the path (道种智) gradually arose.

(II) The Tathagatagarbha has no sound objects. It neither speaks nor emits any sound. If we try to use ear consciousness to listen to the Tathagatagarbha, we certainly cannot hear it. But it can manifest the sounds of the universe, the celestial music, and various sounds like wind, rain, birds, humans, and animals. In the dharma of sound, there is the functional manifestation of the Tathagatagarbha. Chan Master Xiangyan Zhixian (香严智闲) realized enlightenment upon hearing a sound. One day, while cutting grass and tidying the Chan monastery, he picked up a tile from the grass and threw it out. It happened to hit a bamboo, making a crisp sound as the tile broke. Suddenly, he had a great realization. Patriarchs who realized enlightenment upon hearing a sound did so when their Chan investigation had built up intense doubt, and upon hearing a certain sound, inspiration flashed, wisdom appeared, and they realized the Tathagatagarbha.

(III) The Tathagatagarbha also has no scent objects; we cannot smell it. But the appearance of scent objects involves the functional virtue of the Tathagatagarbha. Therefore, some people have realized the Tathagatagarbha and realized true reality through smelling scents. In the Buddha Land of Fragrant Accumulation (香积佛国土), the Buddha and Bodhisattvas gathered together for a meal. The Buddha sniffed the fragrant smell of the food with his nose, and the Bodhisattvas immediately attained enlightenment. The Buddha merely sniffed with his nose, and the Bodhisattvas understood the true mind – just that simple. The beings in that world have sharp nose faculties; they can attain enlightenment just by smelling! Isn't that miraculous?

In our world, sentient beings have sharp ear faculties; they can be guided through teaching and hearing the Dharma via sound. Sentient beings in other worlds each have their own sharp faculties. Therefore, wise teachers guide sentient beings of different dispositions using different methods. Guiding towards enlightenment via the sharp faculty can lead to quick realization. The Buddha has immeasurable wisdom and many skillful means to enable sentient beings to realize their own Tathagatagarbha, because the Tathagatagarbha pervades all times, all places, all realms; there is nothing it does not pervade, nowhere it does not manifest. Although the Tathagatagarbha has no scent objects and cannot be smelled, one can use scent as a condition to find it. As long as we cultivate the six paramitas well and then investigate, when one day we truly attain enlightenment, we will know that what was said is not false.

Whether investigating a huatou (话头) or a gong'an (公案), if the causes and conditions of merit and virtue are sufficient, one can quickly realize enlightenment. Chan Patriarchs often say that the causes and conditions for realizing the Way are everywhere: the causes of life, mountain colors, stream sounds, raising a fist, lifting a whisk, even the hustle and bustle of the market street – all can illuminate the mind. If the causes and conditions of merit and virtue are not sufficient, wanting to illuminate the mind is harder than climbing to the sky, many times over. The Tathagatagarbha manifests constantly, everywhere; it has never hidden or concealed itself. It's just that we lack the eye of wisdom. It's like the sun's light shining universally on the earth, but a blind person just cannot see it. In the Tang Dynasty, there was a layman named Pang Yun (庞蕴居士); all four members of his family were enlightened Bodhisattvas. One day, Pang Yun was sitting in meditation in his thatched hut, thinking about the matter of illuminating the mind. Suddenly, he had some insight and said to himself: "Difficult, difficult, difficult! Like spreading ten stones of sesame oil on a tree!" His wife, hearing this, found it amusing and casually replied: "Easy, easy, easy! Like stepping on the ground when getting out of bed!" Their daughter, Lingzhao (灵照), was weaving a bamboo fence outside the hut. Hearing her parents' conversation, she found it interesting and loudly said outside: "Neither difficult nor easy! The Patriarch's meaning is on the tips of a hundred grasses."

Therefore, regarding this Dharma of enlightenment, it is truly difficult to speak of, yet also easy to speak of. It's just that so many Chan practitioners lack the correct method; their knowledge and view of the Buddha Dharma are also incomplete. They investigate for a lifetime and naturally achieve no result. Without guidance from a wise teacher, not knowing in which direction to investigate, what method to use, or how to start, they ponder bitterly there, and decades of a lifetime pass just like that.

(IV) The Tathagatagarbha has no taste objects. It is not sour, sweet, bitter, spicy, salty, or bland. No one can taste what the Tathagatagarbha tastes like. But when we are tasting, if the mind is very subtle, and inspiration and wisdom arise, we can recognize it, and then we can resolve the great matter of birth and death. The Tathagatagarbha has no taste objects, but when we discriminate taste objects, when tasting food, the tongue consciousness and mental consciousness know this is sour, this is sweet, this is bitter, this is spicy. If we diligently practice Chan, when the time and conditions arrive, we should reflect: Who is tasting the sour, sweet, bitter, and spicy flavors? Who knows the taste? How do taste objects appear? This gives rise to doubt. When conditions are sufficient, one can discover the mystery within and realize enlightenment.

(V) The Tathagatagarbha has no touch objects. It is neither soft nor hard, neither thin nor thick, neither smooth nor rough, neither cold nor hot. It has no touch object of thirst nor hunger, no touch object of itch nor pain, no touch object of fatigue nor lightness and ease. We cannot touch it. But the Tathagatagarbha has never left our body for countless kalpas. From the moment of entering the womb, it has continuously held the physical body without interruption for a single second or moment, until the end of that life. In the long river of sentient beings' lives, it has never rested. Neither touch objects nor body consciousness can manifest or function apart from it.

The Tathagatagarbha operates constantly every moment, every instant. It constantly bestows upon us the dharmas we need. It never feels tired, never feels annoyed. Who has the mental action of annoyance? The false self of the perceiving mind has the emotion of annoyance, can feel thickness/thinness, softness/hardness, cold/heat, touch/pain. The true self, the Tathagatagarbha, has none of these perceptions. It has no touch objects and does not perceive touch objects. But precisely when we experience touch objects, we can realize this touch-object-less Tathagatagarbha. For example, when Chan masters raise their hand to hit someone or kick a disciple, although these touch objects are uncomfortable, they can open the wisdom faculties of sentient beings, like a key to the gate of the Buddha Dharma. Therefore, enlightened disciples are very happy to be hit or kicked, feeling they have gained a great bargain. Who with wisdom wouldn't wish to be kicked a few more times by the Chan master?

(VI) Within the Tathagatagarbha, there are no mental objects (法尘). Mental objects correspond to the mind faculty; they are the objects perceived by mental consciousness. Mental object characteristics can manifest on form objects. When the mind faculty contacts mental objects, the Tathagatagarbha produces mental consciousness, and mental consciousness can then perceive what the object is. Mental objects can manifest on sound objects, scent objects, taste objects, and touch objects. The mental objects manifested on the five sense objects all correspond to the mind faculty. Thus, form objects correspond to the eye faculty, sound objects to the ear faculty, scent objects to the nose faculty, taste objects to the tongue faculty, touch objects to the body faculty, and mental objects correspond to the mind faculty. The six faculties can then contact the six objects. At the point of contact between faculty and object, the Tathagatagarbha produces the six consciousnesses to perceive the six objects, and we can then know the realms of the six objects.

Within the Tathagatagarbha, there are no mental objects because mental objects are also form dharmas included in the mental base (法处所摄色), subtle form dharmas composed of the four great elements. The Tathagatagarbha is formless and without characteristics, utterly empty; it cannot have form dharmas, nor can it have mental object characteristics which belong to form dharmas. But mental objects also cannot appear apart from the Tathagatagarbha, because only the Tathagatagarbha contains the seeds of the four great elements and can give birth to mental objects.

When we sit in meditation, the mind faculty clings everywhere to mental objects, dragging the mental consciousness along to perceive them, causing continuous deluded thoughts to appear in the mind. The Tathagatagarbha never engages in false thinking nor considers any matters, but it constantly cooperates with the mind faculty. As soon as the mind faculty clings, the Tathagatagarbha manifests mental object characteristics. The mind faculty's attention guides the mental consciousness to discriminate and think, resulting in the production of many dharmas. Events from past lives, even countless kalpas ago, can also be clung to by the mind faculty, but the mental consciousness, lacking psychic powers, cannot correspond nor perceive them. Events from childhood in this life, like who owed me ten cents, or who I quarreled with, can suddenly be remembered during meditation. Normally, one wouldn't recall nor think about such things. But when sitting in meditation, the mind quiets down slightly, the mind faculty pays less attention to the present-moment realm, and it pulls out past events to cling to. The clinging nature of the mind faculty is very powerful. During meditation, it clings everywhere; during sleep, it clings everywhere; after death, in the intermediate state body, it still clings and grasps without stopping.

The Tathagatagarbha, the mind faculty, and the mental consciousness – these three consciousnesses combined can manifest all dharmas, produce all dharmas. The first transforming consciousness is the Tathagatagarbha; the second transforming consciousness is the mind faculty; the third transforming consciousness is the six consciousnesses. Among them, the Tathagatagarbha is the primary cause giving birth to all dharmas, directly producing all dharmas. The mind faculty and mental consciousness assist the Tathagatagarbha in manifesting all dharmas or in facilitating the Tathagatagarbha's production of all dharmas. Among the eight consciousnesses, the first five consciousnesses are like employees, responsible for gathering information at the front door. They do whatever the mind faculty assigns, each responsible for its own corresponding item, not overstepping boundaries.

The sixth consciousness, the accountant, besides working with the first five consciousnesses, also has its own separate work, including planning, intending, remembering, reasoning, analyzing, judging, etc., calculating back and forth, constantly advising the mind faculty, the general manager. The Tathagatagarbha, the chairman, does not manage the specific household affairs of the five aggregates. It coordinates the seven employees from an overall perspective. But the mind faculty, the general manager, points and gestures everywhere yet cannot actually do any specific task itself. Thus, the eight consciousnesses cooperate to form a group, each responsible for its duties, moving through the three realms, six paths, and ten Dharma realms.

The Tathagatagarbha, this chairman, although seemingly uninvolved in the household affairs of the five aggregates, in reality, all matters big and small are personally handled by it; it handles all provisions. Superficially, it seems like it manages nothing, like a hands-off boss. But actually, it is like an errand runner, following the conditions of the seven consciousnesses, following so compliantly it's like a minor extra. Whatever the mind faculty wants to do, the Tathagatagarbha complies. The Tathagatagarbha never thinks about what to do; it merely accords. Although the Tathagatagarbha accords with the seven consciousnesses, it is still controlling everything. All dharmas are produced by it, accomplished by it; without it, there would be nothing. It is the great head of the household. Its function is extremely complex. Every minute, every second, every instant, it is bestowing and providing for us, never feeling tired, never feeling annoyed, never demanding any reward. It cooperates with the five aggregates in cultivating blessings; it is the five aggregates that enjoy heavenly pleasures; it does not know what joy is. The five aggregates commit the five heinous evils; it also cooperates and accords. The five aggregates fall into hell to suffer extreme torment; it also does not perceive what suffering is. But wherever the five aggregates go, it follows; actually, it goes there first; it creates the six paths.

The above explains that the Tathagatagarbha has no form, sound, scent, taste, touch, or mental objects, lacking the connotations of the six sense objects.

III. Within the Tathagatagarbha Mind, There Are No Six Consciousness Realms

Sutra Text: [There is no realm of eye consciousness up to no realm of mental consciousness.] Within the Tathagatagarbha, there is no eye consciousness realm, no ear consciousness realm, no nose consciousness realm, no tongue consciousness realm, no body consciousness realm, and no mental consciousness realm. Within the Tathagatagarbha mind, there are none of these six consciousness minds; it cannot directly perceive the realms of the six sense objects. The six consciousnesses are also called the consciousness aggregate (识藴), referring to the aggregating and storing function of consciousness minds; their function is discrimination and perception.

(I) The Tathagatagarbha has no eye consciousness realm. Eye consciousness discriminates form objects; the Tathagatagarbha never discriminates form objects. Gold, silver, and jewels may be placed before it; the Tathagatagarbha does not know they are gold, silver, and jewels. Therefore, it does not give rise to greed or desire to possess them, does not create karmic actions, has no karmic seeds, and no karmic results. Facing filthy things, it also does not know they are filthy, does not give rise to aversion, does not avoid them or try to dispose of them. Therefore, the Tathagatagarbha treats every kind of form object characteristic equally, without afflictions like liking or disliking, and does not create karmic actions. The form object realms seen by eye consciousness are all the internal aspect-part form dharmas it manifests. Eye consciousness itself is also a consciousness mind born from the Tathagatagarbha, used to see forms. Although the Tathagatagarbha has the nature of seeing, it does not discriminate the specific appearances of form dharmas; it does not know tall/short, fat/thin, big/small, square/round, beautiful/ugly.

(II) The Tathagatagarbha has no ear consciousness realm. It never discriminates sounds. No matter what sound comes, the Tathagatagarbha cannot hear it. Faced with beautiful, pleasant music, the Tathagatagarbha does not appreciate it, cannot distinguish what music it is, does not know pleasant or unpleasant, and therefore has no joy or aversion. Sounds are discriminated by ear consciousness and mental consciousness; music is appreciated by mental consciousness. The Tathagatagarbha lacks the functional role of ear consciousness; therefore, it does not discriminate sound objects. If you scold it, it has no reaction, does not become angry. If someone praises it, it also does not feel joy, because it cannot hear and has no perception of suffering or pleasure. It does not face the six objects, does not know the six objects, so it has no reaction to the realms of the six objects. But precisely when we are hearing sounds, when discriminating, knowing, and feeling, we can find the Tathagatagarbha in the very moment of ear consciousness functioning. Then Prajna wisdom will arise.

If the Tathagatagarbha had the functional role of ear consciousness, it could distinguish the beautiful melody of music, the mind would not be pure, and it would create karmic actions of greed. Encountering harsh sounds, it would feel aversion, the mind would also not be pure, and it would create karmic actions. If both the true mind and the false mind created karmic actions, one result would be that sentient beings would go mad, suffering severe karmic results; another result would be that the Tathagatagarbha could no longer operate normally, fairly, and justly, and the law of cause and effect would change. Precisely because the Tathagatagarbha has no ear consciousness, even if the Buddha comes to speak the supreme wonderful Dharma, the Tathagatagarbha cannot hear it. Therefore, it does not study the Buddha Dharma. It has no eyes, cannot read books; no ears, cannot hear the Dharma; no body, cannot prostrate to the Buddha; no mental consciousness, cannot think, nor can it practice according to the Buddha Dharma. But it perfectly accomplishes everything. It is originally a Buddha, complete with all dharmas, so it doesn't need to practice anymore.

(III) The Tathagatagarbha has no nose consciousness realm. When a foul smell comes, it does not know it is foul; when a fragrance comes, it does not know it is fragrant. It is truly the one who cannot distinguish fragrance from foulness. Therefore, it does not create karmic actions when smelling scents; its mind is forever pure and undefiled. Who discriminates these scent objects? Nose consciousness and the sixth consciousness together discriminate them. When the first five consciousnesses discriminate, the sixth consciousness must simultaneously participate in the discrimination. If the sixth consciousness does not participate, the first five consciousnesses cannot function alone. The mental consciousness discriminates the deep, subtle connotations on the five sense objects – the mental objects. The first five consciousnesses can only discriminate superficial outlines. For example, when the eye sees form, our eye consciousness discriminates brightness/darkness and colors like blue, yellow, red, white, etc. The sixth consciousness discriminates length/shortness, square/round, big/small, quality, new/old, etc.

When we look at a person, eye consciousness recognizes the other's skin color and clothing color, etc. The sixth consciousness discriminates height, weight, gender, age, appearance, temperament, learning, cultivation, etc., then further discriminates whether the other studies and practices Buddhism, what Dharma door they practice, to what level, their mental nature, their afflictions, etc. The sixth consciousness discriminates very finely; eye consciousness only discriminates color, relatively superficially. When we hear sounds, ear consciousness only discriminates whether it's sound or silence, whether the sound is harsh or not harsh. The sixth consciousness discriminates much more: the coarseness/fineness, distance, category, connotation, source, etc., of the sound. Where this sound comes from, what object produced it – all are discriminated by the sixth consciousness. If the sixth consciousness does not participate in the discrimination, ear consciousness cannot function alone. That is to say, if the first five consciousnesses function, they must function simultaneously with the sixth consciousness.

Eye consciousness and mental consciousness function simultaneously; ear consciousness and mental consciousness function simultaneously; nose consciousness and mental consciousness function simultaneously; tongue consciousness and mental consciousness function simultaneously; body consciousness and mental consciousness function simultaneously. Only mental consciousness among the first six consciousnesses can function alone, discriminating mental objects – thoughts, considerations, memories in the mind – this is the scattered, solitary mental consciousness (散位独头意识). There is also the solitary mental consciousness in dreams and in samadhi. Regardless of how the first six consciousnesses operate, they cannot function apart from the cooperation of the seventh consciousness, the mind faculty, and the eighth consciousness, the Tathagatagarbha.

(IV) The Tathagatagarbha has no tongue consciousness realm. It does not taste, does not discriminate taste objects. When we eat, the Tathagatagarbha, lacking tongue consciousness, cannot discriminate; it never knows sour, sweet, bitter, or spicy. Therefore, it has no greed or hatred, does not create karmic actions, and has no karmic results. Who discriminates these taste objects? Tongue consciousness and mental consciousness discriminate these taste objects. Although the Tathagatagarbha does not discriminate taste objects, it does not mean it plays no role in the process of tongue consciousness perceiving taste objects. The Tathagatagarbha has a unique perceiving nature; otherwise, it would not manifest food, drink, and taste objects, nor would it give rise to tongue consciousness and mental consciousness. Therefore, in the process of tongue consciousness and mental consciousness discriminating sour, sweet, bitter, and spicy tastes, the figure of the Tathagatagarbha still manifests. If the conditions arrive, then while eating, one can find the Tathagatagarbha and realize it.

The five aggregates and eighteen realms belong to worldly dharmas. The Tathagatagarbha has no dharmas of the five aggregates and eighteen realms; it does not belong to worldly dharmas. Using methods to find worldly dharmas, we cannot find it. Although it is not within the eighteen realms, it has never been apart from the eighteen realms. If it were apart from the eighteen realms, the world of the eighteen realms would cease to exist. In every realm, its figure manifests; no realm can be apart from it. In the process of our eating, the eighteen realms all manifest their respective functions. Behind every realm is the sustaining function of the Tathagatagarbha. Those with mature conditions easily find the Tathagatagarbha and can realize enlightenment. Discovering it, finding it requires extremely subtle mental consciousness activity. Practicing Chan to realize the mind is using the false mind to find the true mind, using the sixth consciousness to seek and discover this Tathagatagarbha. Without the arising of the sixth consciousness mind, without subtle contemplative examination upon the five aggregates and eighteen realms, one cannot find the Tathagatagarbha.

Since the false minds of the sixth and seventh consciousnesses are deluded, upside-down, and have ignorance, not knowing that within their own mind there is the Tathagatagarbha with its unborn, unceasing wisdom and virtuous marks, then the sixth and seventh consciousnesses must practice Chan to discover and realize the Tathagatagarbha. Therefore, enlightenment is using the false mind to seek the true mind. Enlightenment is the enlightenment of the sixth and seventh consciousnesses. It is the mental consciousness finding the Tathagatagarbha, understanding its functions and roles. The mind faculty simultaneously realizes the Tathagatagarbha. What is enlightened is the mental consciousness and the mind faculty. The minds of the sixth and seventh consciousnesses have been deluded and upside-down since beginningless kalpas, not recognizing the truth. Now they find the Tathagatagarbha, know its merits and functions, and thus understand the principle and are enlightened.

The true mind, the Tathagatagarbha, does not need enlightenment. It is originally not upside-down, not confused; it has no ignorance, so it does not need to break beginningless ignorance, nor would it seek itself again, putting a head on top of a head. The Tathagatagarbha does not need to practice because it neither receives precepts, nor upholds precepts, nor violates precepts. It does not cultivate blessings nor create offenses. Although it helps the five aggregates give away much wealth, it does not receive that blessing. Although it helps the five aggregates kill and set fires, that karma is not created by it, nor does it receive that karmic result. Without having studied and encountered the Dharma of the Tathagatagarbha, hearing the above principles, one cannot accept them; one truly cannot understand. Therefore, unless one studies Buddhism to a certain level, one cannot truly believe in and understand the Mahayana Dharma.

(V) The Tathagatagarbha has no body consciousness realm. It does not feel cold/heat, touch/pain, hunger/thirst, fullness/hunger. It does not feel fatigue, lightness/ease, comfort, roughness/smoothness, smoothness/blockage. Therefore, no matter what touch objects the Tathagatagarbha encounters, no matter what comfortable or harsh environments, its mind is unmoving like thusness (如如不动). It is not turned by circumstances, nor does it create any karmic actions; its mind is pure. When body consciousness and mental consciousness perceive touch objects, the Tathagatagarbha only silently cooperates in the background.

(VI) The Tathagatagarbha has no mental consciousness realm. It cannot perceive various mental object realms, cannot recall or anticipate the future, cannot analyze, plan, scheme, investigate, observe, examine, or consider. These are all functions of mental consciousness; the Tathagatagarbha is incapable of them. If the Tathagatagarbha had these functions, its mind would not be pure, nor would it be the inherently pure mind (自性清净心); it could not cooperate normally and orderly with the operation of the five aggregates. Whenever mental consciousness arises, it has the function of discriminating and perceiving mental objects. Even in most states of samadhi and while dreaming, it can perceive; there is always a knowing, knowing the characteristics of the six object realms. The Tathagatagarbha has no mental consciousness nature; it does not know the mental objects on the five sense objects, does not know the mental objects in samadhi, nor the mental objects in dreams.

The eighteen realms dharmas mentioned above, the Tathagatagarbha has none of them. It does not have the functions of these eighteen realms. But for these eighteen realms to perform their corresponding functions, it is all the result of the Tathagatagarbha's cooperation. The five aggregates and eighteen realms themselves cannot accomplish anything because they have no self-nature; they rely entirely on the Tathagatagarbha for maintenance and operation. Although within the Tathagatagarbha mind there are no dharmas of the eighteen realms – no six faculties, not being the six faculties; no six objects, not being the six objects; no six consciousnesses, not being the six consciousnesses – yet it also has everything, is everything, because all dharmas are born from it; all are its functions.

Although the five aggregates possess worldly dharmas, the five aggregates are nothing; not a single dharma is the true self or has real self-nature existence. Although they can create many karmic actions, in reality, the five aggregates can do nothing. It's like a robot; everything it does is not done by itself. It requires humans to design many programs, and with electricity flowing through it, it can passively complete some pre-designed tasks. The five aggregates are likewise.

Within the Tathagatagarbha, there are no five aggregates or eighteen realms; it is not a sentient being. Although it is not a sentient being, sentient beings are made by it; apart from it, there are no sentient beings. The Tathagatagarbha is not a Buddha; apart from it, there is no other Buddha. It is nothing, yet it is everything; everything is it. It is indifferent to everything; saying it is this or that, or is not this or that, it pays no attention at all. It does not say, "I am everything; everything is mine." It has no such mental action, no such concept. The Tathagatagarbha has no ignorance or afflictions; therefore, it does not need to practice. The five aggregates and eighteen realms have various kinds of ignorance and afflictions; therefore, they need to practice to leave suffering and attain bliss, to depart from inverted views and dreams, to transcend the sentient being body, and to accomplish the Buddha Way.

The Tathagatagarbha does not study Buddhism nor become a Buddha. The five aggregates study Buddhism and become Buddhas. But when Buddhahood is attained, it is not the present five aggregates and eighteen realms; they have already changed countless times. Only the mind faculty and the Tathagatagarbha have not changed; they are still the original ones; the rest are newly born. The Tathagatagarbha itself does not become a Buddha; it has no interest in becoming a Buddha, no interest in the matter of practice. Mental consciousness and the mind faculty are interested in this matter; they want to practice, want to transform their defiled nature. Knowing they have been transmigrating for too long, feeling too much suffering, not wanting to be sentient beings anymore, not wanting to undergo birth and death transmigration anymore, they decide to practice. Mental consciousness feels suffering; the mind faculty then decides to practice. The Tathagatagarbha is indifferent; whether to practice or not has no relation to it. But apart from its cooperation, sentient beings cannot practice.

At the time of realizing the mind and seeing the nature (明心见性), the sixth and seventh consciousnesses understand a truth: that the five aggregates are false, unborn, non-self; that the Tathagatagarbha is true and eternal, originally existent, not born later. From then on, mental consciousness is no longer deluded and upside-down, taking the false as true. But the Tathagatagarbha has no mental actions of mental consciousness; it also does not face mental objects. Therefore, it does not understand this fact and principle. The matter of realizing the mind has nothing to do with it. It does not need to seek itself, does not want to understand itself. It is the mental consciousness that has been practicing Chan seeking it. The Tathagatagarbha is indifferent to this, but it has participated in all matters of practicing Chan and realizing the mind. Uninvolved in all matters, yet participating in all matters; non-doing yet doing, doing yet non-doing, non-doing yet nothing is left undone (无为无不为).

When realizing the fruit and severing the view of self, it is the sixth and seventh consciousnesses that sever the wrong view of taking the five aggregates as self. No longer considering the five aggregates and eighteen realms as self or belonging to self, after the view is corrected, one possesses right knowledge and right view, knowing that the five aggregates and eighteen realms are not self, not different from self, and do not dwell in each other (不相在). The fruit is attained by the five aggregates. The Tathagatagarbha does not realize the fruit nor attain the fruit. The Tathagatagarbha never had the view of self; it does not consider there to be a real self; it has no such thought or concept, so it does not need to sever the view of self. It has no mental actions like those of the five aggregates and eighteen realms; it has no mental actions of worldly dharmas. Actually, the Tathagatagarbha still has its own unique mental actions, just different from the mental actions of the seven consciousnesses in the five-aggregate world. The more of these dharmas one realizes, the more one's practice will advance, ultimately leading to complete Buddhahood. In summary, the Tathagatagarbha has none of the realms of the five aggregates or eighteen realms; the Tathagatagarbha does not belong to the scope of the five aggregates and eighteen realms; it does not have the functions and roles of the five aggregates and eighteen realms. But apart from the Tathagatagarbha, the five aggregates and eighteen realms cannot exist; all functions and roles cease.