IX. The Distinction and Connection Between the Essence Realm, the External Six Dusts, and the Internal Six Dusts

The external six dusts existing in the universe are collectively produced and sustained by the Tathāgatagarbha of all sentient beings. They are maintained by the Tathāgatagarbha using the seeds of the four great elements. Since the seeds of the four great elements arise and cease moment by moment, the external six dusts likewise arise and cease instantaneously. The external six dusts represent the most primordial form dharmas—relatively substantial form dharmas composed of actual seeds. Strictly speaking, they are called the essence realm, which is perceived by the Tathāgatagarbha but cannot be perceived by the manas (mind-root), much less by the six consciousnesses. Nevertheless, the essence realm also undergoes moment-to-moment arising and ceasing. During the process of the arising, ceasing, and transformation of the seeds of the four great elements, these seeds radiate outward and disseminate into each Tathāgatagarbha. This is why we can perceive magnetic fields and energy surrounding matter.

The seeds of the four great elements that radiate outward are then absorbed back by the Tathāgatagarbha. Only after being absorbed are they referred to as the external six dusts. The Tathāgatagarbha then transmits the seeds of the four great elements from the external six dusts into the supreme meaning roots through the five sense faculties. The five sense faculties refer to the various nervous systems of the body. For example, the eye faculty includes the vitreous body and neural transmission systems, which convey the minute particles of the four great elements emitted by external matter to the eye’s supreme meaning root at the back of the brain, thereby forming the internal form dust. When the internal form dust settles within the eye’s supreme meaning root, the faculty and dust come into contact. In reality, both the external and internal form dusts are first perceived by the manas. After perceiving them, if the manas wishes to know them in detail, it gives rise to eye consciousness and mental consciousness. If the manas does not wish to know them in detail, we remain unaware of such form dust. The mental dust associated with the five dusts is transmitted simultaneously with them: form mental dust is transmitted alongside form dust through the eye faculty; sound mental dust alongside sound dust through the ear faculty; scent mental dust alongside scent dust through the nose faculty; and similarly for taste mental dust and tactile mental dust.

This means that when the manas does not wish to perceive the various dharmas within the supreme meaning roots, the six consciousnesses cannot perceive them. Thus, we remain unaware of the dharmas transmitted through the five sense faculties. If there are no obstructions or errors in the neural transmission, the internal six dusts formed may somewhat resemble—or closely resemble—the external six dusts, as the internal six dusts are reflections of the external six dusts. The external six dusts, in turn, are reflections of the essence realm, much like reflections in a mirror. The internal six dusts we perceive are like reflections in a mirror, while the external six dusts we cannot perceive directly correspond to the actual objects outside the mirror. These objects are more real than the internal six dusts and align more closely with the original essence realm of the six dusts. The essence realm is composed of substantial four great elements and cannot be contacted by the manas. Only after the Tathāgatagarbha, acting like a mirror, absorbs and transforms the four great elements from the essence realm can the manas come into contact with them.