The Two Meanings of Tathatā

Suchness (tathatā) has two meanings: one refers to the substance of the true mind, which is the tathāgatagarbha; the other refers to the nature of the true mind, namely the reality of the tathāgatagarbha and its immovable suchness in relation to all dharmas. Whichever meaning suchness carries, it is unconditioned. However, if suchness refers to the mind-substance itself, then it is neither arising nor ceasing; but if suchness refers to the nature of the true mind, then it is not a real dharma, because a nature can only exist by depending on the substance. It is the substance that is real, while the nature is merely a description and expression of the substance; naturally, it is not a real dharma, not a self-existing dharma. For example, a piece of clothing is the substance, which truly exists, whereas the adjectives describing the clothing—such as beautiful, elegant, well-fitting, luxurious, and so on—can only exist by depending on the clothing. Even if such qualities exist, they have no physical entity; they cannot be touched, felt, or worn; they can only be appreciated and sensed. All these adjectives describe things that are not self-existing, not truly existent, and not the substance.

Suchness is the same. If it is used to describe the characteristics of the tathāgatagarbha substance, then it is of the same nature as adjectives like beautiful, elegant, and luxurious, and cannot substitute for the substance. The only self-existing dharma is the tathāgatagarbha substance; the only dharma that neither arises nor ceases is the tathāgatagarbha substance. The nature of the tathāgatagarbha, however, is provisionally existent, a designation given by people; it is not truly existent, not the real dharma-substance that neither arises nor ceases.