What Is Meant by Non-Natural and Non-Conditioned Nature?

In the Śūraṅgama Sūtra, the Buddha states that all dharmas do not exist spontaneously, nor do they arise from the combination of causes and conditions; rather, they are manifestations of the Tathāgatagarbha nature. For example, consider the trees on a mountain. If they were said to exist spontaneously, they would perish spontaneously. After perishing, would they grow again? They would not. Moreover, many trees are artificially planted. Even those not planted by humans did not arise spontaneously; they gradually appeared along with the emergence of the Earth.

Then, do trees exist due to the combination of causes and conditions? No, they do not. Superficially, the appearance of trees seems to result from the combination of causes and conditions such as artificial planting, watering, irrigation, fertilization, sunlight exposure, and so forth, which enable their growth. In reality, this is not the case. These conditioned dharmas are illusory, subject to birth, cessation, and change; they lack true function. The true function lies with the Tathāgatagarbha. It is the Tathāgatagarbha that aggregates the five fundamental elements to form them. Without the five fundamental elements, there would be no trees; even the minute particles of a tree's cells would not appear. Even these external conditioned dharmas themselves are aggregates formed by the seven fundamental elements of the Tathāgatagarbha. There are no truly existent conditioned dharmas. Therefore, trees possess the nature of Tathāgatagarbha. When sentient beings perceive trees, it is the wondrous function of the Tathāgatagarbha's seeing-nature and Buddha-nature; it is the wondrous true suchness.

The universe and the vessel world are part of all dharmas. When the universe and vessel world first arose, what causes or contributing conditions facilitated their appearance? There were none; no dharma can be found that assisted the arising of the vessel world. For instance, during the gradual formation of the Earth, before its formation, no dharma existed that could serve as a contributing condition for the Earth's formation. Similarly, during the process of the Earth's formation, there was likewise no dharma that could serve as a contributing condition for its formation. Therefore, the appearance of the Earth is non-conditioned (non-causal), and the formation of the universe and vessel world is also non-conditioned.

Then, is the formation of the universe and vessel world spontaneous? We must then consider the definition of spontaneity. So-called spontaneity should mean existence that is self-so, naturally occurring, unaffected by external factors, eternally abiding, without birth or cessation. For example, the existence of the Earth should be spontaneously self-existent; it should not have been non-existent before and then gradually formed within a certain period of time, for what is formed later is not spontaneous. After existing for a period, if it gradually degenerates, disappears, or perishes, that is likewise not spontaneous. Similarly, the universe and vessel world also have a beginning and an end, birth and cessation, coming and going; thus, they are not spontaneous.

In summary, the universe and vessel world are neither conditioned nor spontaneous. Then what is their nature? They are all of the nature of Tathāgatagarbha. The birth and cessation of the vessel world, as well as its arising, abiding, changing, and perishing, are all brought about by the Tathāgatagarbha. They are all formed within it by the seven fundamental elements of the Tathāgatagarbha. Birth is the Tathāgatagarbha giving birth; abiding is the Tathāgatagarbha sustaining; change is the Tathāgatagarbha transforming; cessation is the Tathāgatagarbha withdrawing its seeds. Therefore, the universe and vessel world, and indeed all dharmas, are the characteristics of the Tathāgatagarbha.

Some may say that the Dharma of conditioned arising (pratītyasamutpāda) is also taught by all Buddhas and Bodhisattvas and is correct. While it is correct, this correctness is valid only within a certain scope, applicable only at the initial stages of practice. Beyond that scope, after the initial stages of practice, it is no longer appropriate to cling to it as true and ultimate. This is because the Dharma of conditioned arising belongs to conventional truth (saṃvṛti-satya); it is not yet ultimate. Upon thorough investigation, it still belongs to provisional dharmas, empty dharmas, and expedient means. The ultimate Dharma is the Mahāyāna definitive teaching (nītārtha), which is the Dharma of Prajñāpāramitā and Vijñaptimātratā (Consciousness-Only). The most definitive and ultimate is the Dharma of Vijñaptimātratā; Vijñaptimātratā is the ultimate teaching that leads one home. The positioning of the Dharma of conditioned arising should be based on the Mahāyāna Śūraṅgama Sūtra, not on the standards of the Hīnayāna or Middle Vehicle. If the Hīnayāna and Mahāyāna conflict, one should fully take refuge in the Mahāyāna, taking refuge in the ultimate Dharma gate and its principles. The Hīnayāna and Middle Vehicle are provisional teachings for specific stages, transitional methods; they are not the ultimate teachings that lead one home. They should be used, realized, and then discarded; they should not be clung to as ultimate. Even the most ultimate teaching that leads one home, Vijñaptimātratā, should also be discarded after realization; one should not carry the raft after crossing the river. As long as even a single dharma remains in the mind, emptiness is not fully realized. If the mind is not fully emptied, one cannot reach the shore and attain true liberation.