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

In the Śūraṅgama Sūtra, the Buddha states that all phenomena do not exist spontaneously, nor do they arise from the combination of causes and conditions; rather, they are manifestations of the Tathāgatagarbha nature. For instance, consider the trees on a mountain. If they were said to exist spontaneously, they would also 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 appeared gradually alongside the emergence of Earth.

Then, do trees exist due to the combination of causes and conditions? No. Superficially, the appearance of trees seems to result from the convergence of causes and conditions, such as human planting, watering, irrigation, fertilization, sunlight, and so forth. In reality, this is not the case. These conditioned phenomena are illusory, subject to birth, cessation, and change, lacking any substantial function. The substantial function lies in the Tathāgatagarbha. Trees are formed by the aggregation of the five great seeds of the Tathāgatagarbha. Without the five great seeds, there would be no trees; not even the cellular particles of trees would appear. Even these external conditioned phenomena themselves are formed by the aggregation of the seven great seeds of the Tathāgatagarbha. There are no substantial conditioned phenomena. Therefore, trees possess the nature of the 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 nature.

The universe and the vessel world are part of all phenomena. When the universe and vessel world first arose, what causes or conditions facilitated their appearance? None can be found; no phenomenon can assist the arising of the vessel world. For example, Earth formed gradually. Before its formation, no phenomenon existed that could serve as a condition for Earth’s formation. During the process of Earth’s formation, similarly, no phenomenon could serve as a condition for its formation. Therefore, the appearance of Earth is not due to causes and conditions, nor is the formation of the universe and vessel world due to causes and conditions.

Then, is the formation of the universe and vessel world spontaneous? We must contemplate the definition of spontaneity. Spontaneity should mean existing naturally, unaffected by external factors, eternally abiding, without birth or cessation. For instance, Earth’s existence should be naturally spontaneous; it should not have been non-existent before and gradually formed within a certain period. Formation after the fact is not spontaneous. After existing for a period, if it gradually degenerates, vanishes, or perishes, that too is not spontaneous. Similarly, the universe and vessel world 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 due to causes and conditions nor spontaneous. Then what is their nature? They are all of the Tathāgatagarbha nature. 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 great seeds of the Tathāgatagarbha. Birth is the Tathāgatagarbha’s birthing; abiding is the Tathāgatagarbha’s sustaining; change is the Tathāgatagarbha’s transforming; cessation is the withdrawal of the Tathāgatagarbha’s seeds. Therefore, the universe and vessel world, and indeed all phenomena, are characteristics of the Tathāgatagarbha.

Some may say that the doctrine of conditioned arising is also taught by Buddhas and Bodhisattvas and is correct. While it is correct, this correctness is confined to a certain scope and applies only to the initial stages of practice. Beyond that scope and stage, it should no longer be clung to as true and ultimate. This is because the doctrine of causes and conditions and conditioned arising belongs to conventional truth; it is not ultimate. Upon deeper investigation, it still pertains to provisional, empty, and expedient teachings. The ultimate teaching is the Mahāyāna’s definitive meaning doctrine, the Prajñā and Vijñānavāda teachings. The most definitive and ultimate is the Vijñānavāda teaching; Vijñānavāda is the path to complete realization. The doctrine of causes and conditions should be understood according to the Mahāyāna Śūraṅgama Sūtra, not according to Hīnayāna or Middle Vehicle standards. If Hīnayāna conflicts with Mahāyāna, one should fully take refuge in Mahāyāna, taking refuge in the ultimate Dharma gate and its principles. Hīnayāna and the Middle Vehicle are provisional teachings, transitional methods, not the path to complete realization. They should be relinquished after being used and realized; they cannot be clung to as ultimate. Even the most ultimate Vijñānavāda, the path to complete realization, should be relinquished after realization; one cannot carry it ashore after crossing the river. As long as any single dharma remains in the mind, emptiness is not exhausted. If the mind is not emptied, one cannot reach the shore and attain true liberation.