buddhism wrote:The true reality could be called as "true suchness 真如," "truth mind 真心," 本際, 非心心, etc.
That's as may be ... but it would hardly make sense to replace "tathāgatagarbha
" in "sarvasattvāstathāgatagarbhāḥ
" with any of those terms.Sarvasattvāḥ
is in the nomative case, so sarvasattvāstathāgatagarbhāḥ
means "all beings are tathāgata embryos".
If you want to say that tathāgatagarbha
is something that each sentient being has
would be in the genitive case (sarvasattvānām
). But it isn't.
This statement is correct and important.
All beings are tathāgata embryos respectively, which will substantiate every individual to attain the ultimate Buddhahood eventually 如來藏中藏如來. Please do not fit it into our daily speculations.
In terms of Buddhism, the true equality refers to the essence of tathāgata, which exists independently, ultimate profound and unceasing; everyone (tathāgata) is unique, either this physical body is alive or not. As it exists ultimately profound and independently, logically, it will not be merged or dissolved into other entity in any case. When a practitioner finally gets enlightened or passes away, he/she needs not join with anything or anyone else. This state corroborates the description in the Prajñāpāramitā Sutras "neither coming nor going 不來不去", "neither increasing nor decreasing 不增不減."
This is the characteristic of Alayavijnana that permanently resides in the state of "middle way 中道." The Buddha nature is the main subject of the Prajñāpāramitā Sutras, which is beyond words and languages 心行處滅，言語道斷. That is why the Prajñāpāramitā Sutras sound so philosophical to the general public.