The Function of the Essence of Seeing in the Śūraṅgama Sūtra

Answer: The seeing essence refers to the seeing nature of the tathāgatagarbha, formed from the element of seeing among the seven great elements. The seeing nature can reflect and present material form. Reflecting is not giving birth to it; rather, it reveals already-arisen, presently existing dharmas—this is the function the seeing nature performs. The word "reflect" in "the seeing essence reflects material form" means to illuminate, just as sunlight illuminates all things. The seeing essence of the tathāgatagarbha reflects and reveals all material form, just as an electric lamp emits light, and the lamplight makes forms appear. Only when forms appear can the eye see them; without the lamplight's illumination, the eye cannot see forms.

The seeing essence is the function of the element of seeing. "Essence" means the vital spirit; the vital spirit of seeing is the Buddha-nature. The Buddha-nature can manifest all dharmas, and only then can the seven consciousnesses see all dharmas, after which the functions of the five aggregates come vividly into play. The tathāgatagarbha gives birth to all dharmas, and the Buddha-nature manifests again all the dharmas that the tathāgatagarbha has given birth to, so that the five aggregates can operate, lively and vigorous. Dragon and tiger are false appearances; they can only appear by relying on the tathāgatagarbha and the Buddha-nature—all are the wondrous functions of the tathāgatagarbha and the Buddha-nature.

Answer: When Ānanda saw the Buddha, he did not see with the eyes alone; he saw mainly through the seeing nature of the tathāgatagarbha, seeing with the Buddha-nature. Only after the Buddha-nature has seen can the seven consciousnesses see. If there were no tathāgatagarbha and no Buddha-nature, first, there would be no eyes, and second, the material sense-object would not appear, so the function of the eyes could not operate. When the eye sees form, the tathāgatagarbha together with the manas, the mind consciousness, and the eye consciousness must combine in order to see form. Moreover, the seeing nature of the tathāgatagarbha must also come into play: the electric lamp emits light, and the light reflects and reveals material form; when faculty and object make contact, the eye consciousness and the mind consciousness can then see form.

The tathāgatagarbha is the wondrous luminous true mind. The seeing nature of the tathāgatagarbha is the seeing essence and luminous origin; it exists depending on the true mind. It is the vital spirit, the sprite of seeing dharmas, and the root and foundation of illuminating dharmas. The tathāgatagarbha and its seeing nature are related as the lamp and its lamplight, as the first moon and the second moon. The seeing nature operates depending on the substance of the tathāgatagarbha; He is not born from the tathāgatagarbha. They are one substance with two functions—like the second moon seen when pressing on the eye. The second moon is not born from the first moon; like the first moon, it is real. Therefore one cannot say the second moon is illusory. The seeing nature is likewise like the lamplight on a lamp: the lamplight is not born from the lamp; it is the lamp's wondrous function. Therefore the seeing nature is not illusory; it is real. As long as the tathāgatagarbha is to see dharmas, and illusory dharmas exist, the seeing nature will manifest.