The One True Dharmadhatu

The Vijñapti-mātratā realized by bodhisattvas on the earth is the nature of Tathatā. The nature of Tathatā is the true reality, the suchness, and the immutability manifested in all dharmas. In some dharmas, we perceive their superficial appearances. But what is the essence of these dharmas? The essence is entirely the functional operation of the seeds within the Tathāgatagarbha. Bodhisattvas at the First Ground and above are able to observe a small portion of the operation of these seeds, including karmic seeds and the seeds of the seven great elements. The operation of these seeds is extremely profound and subtle, beyond the realization of bodhisattvas in the Three Sagely Stages, who cannot observe it.

Only great bodhisattvas at the First Ground and above who have entered the Tathāgata’s family can observe the functional operation of the seeds within the Tathāgatagarbha. Upon observing this, they know that all dharmas possess the attributes of the Tathāgatagarbha, which is the nature of Tathatā. From the perspective of the underlying functional operation of the seeds, all dharmas possess true suchness, which is the nature of Tathatā, also called Vijñapti-mātratā. We then understand that each dharma is a true Dharma-realm, called the One True Dharma-realm. Therefore, upon realizing the One True Dharma-realm, at what level is this wisdom? It is at the level of the seed-wisdom of Vijñapti-mātratā. From the First to the Second Ground bodhisattvas up until Buddhahood, the dharmas realized become increasingly profound, broad, extensive, and subtle. Bodhisattvas at the First Ground and above possess the seed-wisdom of Vijñapti-mātratā, the wisdom of the path, the wisdom of Tathatā, and the wisdom of the One True Dharma-realm.

Some say that enlightenment equals attaining the samādhi of Tathatā. This statement is somewhat problematic because upon initial enlightenment, one cannot yet realize the Tathatā nature of all dharmas. Only after cultivating for one immeasurable kalpa, transcending the Three Sagely Stages to reach the First Ground, can one realize the Tathatā nature of all dharmas. This is the wisdom of the patience of the non-arising of dharmas, surpassing the wisdom of the patience of non-arising. Whether it is the Mahāyāna or Hīnayāna patience of non-arising, both lay the foundation for subsequently realizing the patience of the non-arising of dharmas. Without the former patience of non-arising, there cannot be the latter patience of the non-arising of dharmas.

The two levels of wisdom differ significantly. The wisdom of the patience of the non-arising of dharmas can only be attained after obtaining the patience of non-arising, passing through the Three Sagely Stages and the three barriers of Chan Buddhism, while abiding in the state of remainderless nirvāṇa, and possessing the capability to enter non-abiding nirvāṇa yet choosing not to. This level of wisdom is extremely profound. With the wisdom of the patience of the non-arising of dharmas, in any worldly field, with just a little effort, all problems in various domains can be readily resolved. This is because every aspect of the secular realm is of the nature of Vijñapti-mātratā and can be addressed through Vijñapti-mātratā methods.

Observing from the functional operation of the seeds within the Tathāgatagarbha, one knows that all dharmas are of the nature of Vijñapti-mātratā, all being dharmas within the One True Dharma-realm. Therefore, these dharmas are empty and selfless. At this point, one possesses the wisdom of the selflessness of dharmas. The patience of non-arising belongs to the wisdom of the selflessness of persons and has not yet reached the level of the wisdom of the selflessness of dharmas. Only upon attaining the patience of the non-arising of dharmas does one gain the wisdom of the selflessness of dharmas. When all dharmas are completely exhausted in emptiness, when not a single dharma in the mundane or supramundane realms remains unrealized or unknown, all problems can be readily resolved without exception. At this stage, the Four Wisdoms are fully perfected and luminous, and one attains Buddhahood.