Seven Great Seeds Universally Present, Pervading the Dharma Realm

Question: Some say that among earth, water, fire, wind, space, perception, and consciousness, only the four great elements of earth, water, fire, and wind are great seeds, while the other three—space, perception, and consciousness—are neither great nor universal and are not seeds. Is this correct?

Answer: Seeds possess the meaning of generation and transformation. For example, a flower seed can generate and transform into a flower, and a tree seed can generate and transform into a large tree. The seven great seeds within the Tathagatagarbha can all transform into certain dharmas, thereby performing specific functions. Therefore, they are all seeds, all great, and all universally present. Earth, water, fire, wind, and space can combine to generate the material universe, pervading the Three Realms. Where there is form (rūpa), it is formed by the four great seeds of earth, water, fire, and wind. Where there is no form, it is formed by the great seed of space. Within material form (rūpa-dharma), there is also the great space; otherwise, there would be no concept of gaps or density in matter, and there would be no flow or transmission of other substances within matter.

Where there is no matter is precisely space (ākāśa). Space is also a dharma born subsequently, as evidenced by the Shurangama Sutra. Original text of the Shurangama Sutra: "Space is born within your mind, like a speck of cloud dotting the vast clear sky." Here, the World-Honored One clearly states that space is also born from the fundamental mind of the Tathagatagarbha; it is merely formless, different from material form, being form without material obstruction. Bodhisattva Maitreya also states in the first volume of the Yogācārabhūmi-śāstra that space, light, darkness, and color are objects relative to the eye faculty and are seen by eye-consciousness; therefore, space belongs to another kind of form (rūpa). When eye-consciousness looks out, it perceives the colors of matter and space. Therefore, space is generated by the great seed of space within the Tathagatagarbha. The great seed of space is not a useless ornament with no function whatsoever, nor is it merely a meaningless term. When the Buddha established the great element of space, it certainly has its true and actual functional role. When the Buddha speaks of the great element of space, it has the function of space. If the great space had no function, there would be no gaps within material form, no concept of density and hardness for matter, no location for material form to arise, and the world could not be established.

In the Pitāputrasamāgama Sūtra, the World-Honored One spoke of the six elements (dhātus): earth, water, fire, wind, space, and consciousness. In other sutras, he also spoke of the six elements. The six great elements are the six dhātus. "Dhātu" refers to the functional boundary of a seed. The great space is a seed with its functional boundary, different from the functional roles of the four or five great seeds. The space generated by the great space seed differs from material form (rūpa) which has material obstruction, and also differs from the seven consciousnesses generated by the great consciousness seed. It is evident that the great space indeed has its own distinct function; otherwise, the worlds of the ten directions could not be established.

Similarly, the great consciousness seed within the Tathagatagarbha is also a seed with the meaning of generation. When the great consciousness seed is projected, it forms the five consciousnesses, the sixth consciousness, and the seventh consciousness. Only then do the seven consciousnesses have their functions and their discriminating roles. The seven consciousnesses come from the consciousness seed, just as a flower comes from a flower seed and a tree comes from a tree seed. Furthermore, the great perception seed within the Tathagatagarbha is also a seed with the meaning of generation. When the great perception seed is projected, the Tathagatagarbha essence possesses the nature of perception (seeing), enabling it to perceive all dharmas. Therefore, the Tathagatagarbha can operate all dharmas, generate all dharmas, and perfectly accomplish all dharmas of the world. For example, sentient beings rely on eye-consciousness to see forms, and only then can they perform all worldly activities. The Tathagatagarbha also relies on its own nature of perception to operate all dharmas; only when the great perception seed is projected can the Tathagatagarbha possess the nature of perception. Therefore, the seven great seeds within the Tathagatagarbha all have the meaning of generation, are all seeds, and all have their functions. The seeds are not useless ornaments or nominal designations.

Moreover, the seven great seeds are universally present, pervading the Dharma Realm, as evidenced by sutras.

Original text from the third volume of the Shurangama Sutra: "If the nature of this space is perfectly circular and pervasive, fundamentally unshakable, you should know that the presently existing earth, water, fire, and wind are equally named the five great elements. Their nature is true, perfectly interpenetrating, all are the Tathagatagarbha, originally without birth or death... In the Tathagatagarbha, the nature of awareness is true emptiness; the nature of emptiness is true awareness. It is pure, fundamental, and pervades the Dharma Realm."

Here, the World-Honored One clearly reveals that space is the great space element, and moreover, it pervades the Dharma Realm. Space pervades the realms of the ten directions; it is also the nature of the Tathagatagarbha, without birth or death. Space is contained within the Tathagatagarbha, not outside it. It is generated and manifested by the great space element within the Tathagatagarbha. Space does not have the four great elements of earth, water, fire, and wind; it is not generated by the four great elements but is generated by the great space element.

Original text from the third volume of the Shurangama Sutra: "If seeing, hearing, awareness, and knowing are perfectly circular and pervasive in nature, fundamentally unshakable, you should know that the boundless, unmoving space, together with the moving earth, water, fire, and wind, are equally named the six great elements. Their nature is true, perfectly interpenetrating, all are the Tathagatagarbha, originally without birth or death... In the Tathagatagarbha, the nature of seeing is awareness-illumination; the awareness-essence is pure seeing. It is pure, fundamental, pervades the Dharma Realm, and responds according to the measure of what is known by the minds of sentient beings. Like a single seeing faculty, seeing pervades the Dharma Realm. Hearing, smelling, tasting, touching, awareness of contact, and knowing—their wondrous virtues are luminous and clear, pervading the Dharma Realm, perfectly filling the ten directions of space. How could they have fixed locations?"

Here, the World-Honored One also clearly reveals to sentient beings that perception (seeing) is also a great seed, moreover, it pervades the Dharma Realm and perfectly fills the ten directions of space. By this great perception seed, the perception faculty (seeing faculty) is generated. Relying on this perception faculty, the seven consciousnesses can possess the nature of seeing, hearing, awareness, and knowing.

Original text from the Shurangama Sutra: "If this conscious mind fundamentally has no source, you should know that the discernment of seeing, hearing, awareness, and knowing is perfectly serene and clear. Its nature is not derived from anything. Together with that space, earth, water, fire, and wind, they are equally named the seven great elements. Their nature is true, perfectly interpenetrating, all are the Tathagatagarbha, originally without birth or death... In the Tathagatagarbha, the nature of consciousness is clear knowing; the awareness-illumination is true consciousness. Its wondrous awareness is serene and clear, pervading the Dharma Realm, containing and emitting the ten directions of space. How could it have fixed locations?"

Here, the World-Honored One also very clearly reveals that consciousness is a great seed. It can generate the six consciousnesses and the seventh consciousness, possessing the nature of knowing and discerning. It also pervades the Dharma Realm and perfectly fills the ten directions.

Summary: The seven great seeds are parallel and co-equal. Together, they generate the sentient beings' five aggregates and eighteen elements (dhātus), as well as the material universe. They pervade the Dharma Realm, are perfectly serene and clear, pervade the realms of the ten directions, and all manifest according to karma.