In the non-empty treasury everything exists

P2 In the non-empty treasury everything exists.

Sutra:

Therefore, it is neither mundane nor transcendental, since the treasury of the Tathagata is the fundamental brightness of the wonderful mind.

Commentary:

What has been discussed above is the empty treasury of the Tathagata. Therefore, it follows from these principles that it is neither mundane nor transcendental. The treasury of the Tathagata is empty. There aren't any dharmas. This is called,

Sweep away all dharmas,
And separate from all appearances.

The total absence of any dharmas is true emptiness. True emptiness can bring about wonderful existence.

'Mundane" refers to the six ordinary dharma-realms. "Transcendental" refers to the four holy dharma-realms. The treasury of the Tathagata is the fundamental brightness of the wonderful mind. On the other hand, the mundane and transcendental dharmas are just the treasury of the Tathagata, fundamentally bright and illumining. They are the wonderful mind which is still and constantly illumining, illumining and constantly still. The text here says the treasury of the Tathagata "is not," and the text that follows says that absolutely everything "is" the treasury of the Tathagata, the fundamental brightness of the wonderful mind.

Sutra:

It is the mind, it is emptiness, it is earth, it is water, it is wind, it is fire, it is the eyes, it is the ears, the nose, the tongue, the body, and the mind. It is form, it is sounds, smells, tastes, objects of touch, and dharmas. It is the realm of eye-consciousness, and so forth up, to and including the realm of mindconsciousness.

Commentary:

It is the mind, the discriminating, conscious mind, it is emptiness, it is earth, it is water, it is wind, it is fire, it is the eyes, it is the ears, the nose, the tongue, the body, and the mind. It is form, it is sounds, smells, tastes, objects of touch, and dharmas. It is the realm of eye-consciousness, and so forth, up to and including the realm of mind-consciousness. So, the empty treasury of the Tathagata is also the existent treasury of the Tathagata, the treasury of the Tathagata which is not empty. Thus, in the treasury of the Tathagata, which is empty and yet not empty, there is the fundamental brightness of the wonderful mind. It is the five skandhas, the six entrances, the twelve places, and the eighteen realms.

Sutra:

It is understanding and ignorance and the ending of understanding and ignorance, and so forth up to and including old age and death and the ending of old age and death. It is suffering, it is accumulation, it is extinction, and it is the way. It is knowing and attaining. It is dana, it is shila, it is virya, it is kshanti, it is dhyana, it is prajna, and it is paramita, and so forth, up to and including the Tathagata, the arhats, samyaksambodhi, parinirvana, eternity, bliss, true self, and purity.

Commentary:

This section of text describes the treasury of the Tathagata which is not empty. Previously, the empty treasury of the Tathagata was described. Now it is said to be not empty. If it's empty, why is it now said not to be empty? After it's empty, it can be not empty. If it were empty and if that's all there were to it, it wouldn't be wonderful. It's because true emptiness is what gives rise to wonderful existence. And wonderful existence produces true emptiness. So now the treasury of the Tathagata which is not empty is giving rise to wonderful existence. Therefore, the five skandhas, the six entrances, the twelve places, the eighteen realms, the four truths, and the twelve links of conditioned causation, and so forth, none of them is empty. They can be empty or not empty because there are no fixed dharmas. That's why the Vajra Sutra says,

Even dharmas should be relinquished,
Not to speak of no dharmas.

You should not be attached to the existence of dharmas, because if you are, you have an attachment to dharmas. If you have an attachment to dharmas, it is the same as if you had not understood the dharma. Originally you have an attachment to self, but then when you encounter the dharma you give rise to attachment to dharmas. In Buddhism, then, you can't have any attachments. If there are no attachments, existence is just non-existence. If you have attachments, then non-existence exists.