The Relationship between the Four Great Seeds of the Tathāgatagarbha and the Essence, Qi, and Spirit of the Human Body

The essence (jing) and vital energy (qi) in the human body belong to material form (rūpa-dharma), while spirit (shen) is the influence of material form upon the conscious mind. Essence is solid, formed by the tathāgatagarbha using the four great element seeds—material particles dominated by the earth element. Vital energy is also formed by the tathāgatagarbha using the four great element seeds, dominated by the wind element, and is always in a state of drifting and flowing. These two kinds of material substances—essence and vital energy—circulate within the body, determining the body's condition and health, and influencing the emotions of the conscious mind. When essence is relatively abundant, the body is full of vitality, which enables vital energy to flow more smoothly with fewer obstructions; the blood in the body then circulates freely, and the body's organs, nourished by the blood, become healthy and comfortable. At this time a person has spirit: the mental state is excellent, one is full of vigor and energy, and the body appears healthy and strong.

Conversely, when essence is insufficient, the motive power is insufficient, vital energy does not circulate smoothly and encounters obstructions, blood flow is not smooth, the supply of nourishment to the body's organs falls behind, and the body feels heavy and uncomfortable. A person will then appear listless and lacking in spirit, with a poor mental state, without vitality or physical strength. Essence, vital energy, and spirit together reflect whether the tathāgatagarbha's four great element seeds are in harmony.