8. What are the objective aspects (相分) referred to by Fundamental Objective Realm (本质境), Objective Realm with Substance (带质境), True Objective Realm (性境), Exclusive Mental Realm (独影境), as well as the External Six Dusts (外六尘) and Internal Six Dusts (内六尘)?

The Fundamental Objective Realm (本质境) is formed when the Tathagatagarbha (如来藏) of each sentient being outputs the four great seeds (四大种子), creating a shared set of the four great elements (四大). All Tathagatagarbhas collectively use these four great elements to construct the universe, the vessel world (器世间), and the realm of the six dusts (六尘境界). Only the Tathagatagarbha can perceive and condition this realm. This part constitutes the most substantial objective aspect (相分).

The Objective Realm with Substance (带质境) is the realm of the six dusts manifested by an individual Tathagatagarbha after it conditions the Fundamental Objective Realm, absorbing the subtle particles of the four great elements from it. It is like an image in a mirror, carrying the subtle particles of the four great elements from the Fundamental Objective Realm, yet differing significantly from it and being relatively illusory in comparison. This part of the objective aspect includes the similar objective aspect that arises the instant the Tathagatagarbha contacts the Fundamental Objective Realm, extending up to the aspect before it enters the five physical sense faculties (五根) or the five supramundane sense faculties (五胜义根).

During the transmission process of these objective aspects, the subtle particles of the four great elements are filtered and absorbed by the intervening medium. The particles are continuously filtered out, causing the objective aspect of the Objective Realm with Substance to become increasingly subtle and diverge more from the Fundamental Objective Realm, although it still maintains a significant connection and resemblance to it. Besides the Tathagatagarbha being able to perceive and condition this part of the objective aspect, the manas (意根) can also perceive and condition it along with the Tathagatagarbha.

Because the manas can condition and perceive the Objective Realm with Substance before it enters the supramundane sense faculties, it possesses a certain discernment towards this realm. It can thus know the general nature and meaning of the Objective Realm with Substance accordingly, causing the five universal mental factors (五遍行心所法) to manifest and operate. When encountering aspects of the Objective Realm with Substance that involve personal safety, it exhibits swift decisive power. The Tathagatagarbha knows this decisiveness. Consequently, when the Objective Realm with Substance enters the supramundane sense faculties to form the True Objective Realm (性境), and the six sense faculties contact the six dusts, the six consciousnesses (六识) arise very rapidly to respond. The reaction is extremely swift, leaving no opportunity for the analyzing, thinking, inferring, or judging functions of the mental consciousness (意识). The five sense consciousnesses (五识) and the mental consciousness merely need to obey the allocation and commands of the manas, reacting without needing their own judgment. Only afterwards is there time to engage in thinking, analysis, inference, and judgment to understand what one just did and what happened. This is the reason the manas can respond rapidly to sudden events.

The True Objective Realm (性境) is the realm of the six dusts manifested within the supramundane sense faculties when the Objective Realm with Substance passes through the five physical sense faculties and enters them. It resembles the Objective Realm with Substance and is thus called the True Objective Realm, yet it has certain differences from it. The Objective Realm with Substance undergoes filtration by the five sense faculties during its transmission. The subtle particles of the four great elements may undergo certain changes, causing the True Objective Realm to become even more subtle and also more unreal and illusory.

The Exclusive Mental Realm (独影境) differs significantly from the True Objective Realm, differs even more from the Objective Realm with Substance, and differs vastly from the Fundamental Objective Realm. It is initiated by the conditioning of the manas, arising from nothingness. The mental consciousness then processes and elaborates on the delusional thoughts of the manas, sketching and adding details, utilizing non-valid cognition (非量) to exert more refined delusional functions. It can even cause the delusional realm to appear vividly. The five sense consciousnesses cannot participate in this part; it is entirely accomplished by the mental consciousness cooperating with the manas. At this time, the mental consciousness is called the solitary mental consciousness (独头意识), working alone on delusional activities to sketch out scenarios.

The external six entrances/external six dusts (外六入外六尘) refer to the objective aspects of the six dusts outside the supramundane sense faculties, before they enter them. This should refer to the Objective Realm with Substance, which is conditioned by the manas. The six consciousnesses cannot condition it, much less perceive it. What the six consciousnesses cannot discern does not belong to the internal objective aspect (内相分). It should be considered the six dusts outside the supramundane sense faculties, called the external six dusts (外六尘).

The internal six dusts (内六尘) refer to the True Objective Realm within the supramundane sense faculties. Not only can the manas condition and perceive it, but the six consciousnesses can also condition and perceive it. Of course, the eighth consciousness (第八识) can certainly condition and perceive it even more. All dharmas, regardless of their stage, are manifested and sustained by the eighth consciousness, the Tathagatagarbha. The Tathagatagarbha can naturally condition and perceive them; otherwise, no dharma whatsoever could arise or exist.