Tathāgatagarbha and Manas: Which Dharma Is More Essential?

Question: Between the Dharma of Tathagatagarbha and the Dharma of manas (the seventh consciousness), which is ultimately more important? If Papiyas (Mara) seeks to undermine the Dharma, which Dharma's propagation would he most wish to obstruct?

Answer: The Dharma of Tathagatagarbha and the Dharma of manas are both important. If one must compare which is more crucial, then the Dharma of Tathagatagarbha is more important. Without Tathagatagarbha, there would be no dharmas whatsoever. Without realizing Tathagatagarbha, no Dharma practice would be effective. Without realizing Tathagatagarbha, there would be no subsequent various contemplative practices, nor would the Wisdom of Wonderful Observation arise to contemplate the various functions and intrinsic nature of manas. The Wisdom of Equality of manas would also not be born.

If Papiyas intends to destroy and obstruct the Buddha Dharma, he would certainly first undermine the Dharma of Tathagatagarbha and then hinder the Dharma concerning manas. Papiyas possesses immense merit and virtue. During the Buddha’s lifetime when he propagated the Dharma, Papiyas stayed close to the Buddha, attending many Dharma assemblies. Most of the time, he participated with the intent to undermine the Dharma. On rare occasions, influenced by the Buddha’s power and the Dharma, and under the admonishment of bodhisattvas, he had no choice but to listen attentively to the Dharma in the assemblies and even protect the Dharma. He has always known that the Buddha Dharma is extremely good and profoundly important, capable of enabling sentient beings to attain coolness and liberation. However, due to his exceedingly intense craving for followers, desiring to control more and more beings rather than fewer, he does not wish sentient beings to learn the Dharma well, nor does he want them to attain mental coolness and liberation, thereby escaping his control.

Therefore, upon learning that the World-Honored One was about to expound an important Mahayana sutra, Papiyas would resort to every possible means to obstruct it. The Buddha, fully aware of Papiyas’s schemes, never exposed him directly but allowed Dharma-protecting bodhisattvas to admonish him. Thus, Papiyas heard much of the Buddha Dharma during the Buddha’s assemblies, primarily Mahayana teachings. He gained considerable understanding of Mahayana Dharma, and in later lifetimes, due to this root of goodness and merit, he will become a true bodhisattva and ultimately attain Buddhahood.

However, before he becomes a true bodhisattva, and before he descends into hell to suffer the retribution of his evil deeds, he still possesses demonic nature and intense craving for followers. He will inevitably use the Buddha Dharma he has heard to teach sentient beings a Mahayana Dharma that resembles the true Dharma, expounding on Tathagatagarbha in a manner relatively close to the Buddha Dharma. Because he possesses spiritual powers, learning the profound meaning of Tathagatagarbha is easy for him. When he teaches about Tathagatagarbha, he willingly reveals this profound meaning to sentient beings. He is not afraid of sentient beings merely knowing the result, for knowing the result is useless—the actual cultivation process is paramount. By doing this, Papiyas cleverly achieves his goals: first, causing sentient beings to revere him, thereby drawing them under his influence; second, preventing sentient beings from genuinely practicing and truly attaining liberation. Sentient beings, easily obtaining the profound meaning, become incapable of diligent practice. Instead, they develop extreme arrogance and create evil karma. Thus, no matter what, these sentient beings cannot escape Papiyas’s control, and he achieves his aim. Therefore, Papiyas does not fear sentient beings learning the Dharma of Tathagatagarbha, as long as they learn it improperly and easily obtain its profound meaning, making genuine liberation even harder to attain. These sentient beings remain Papiyas’s followers, under his control.

Thus, we understand that Papiyas must fear genuine practice and realization above all. Learning the Dharma, genuine practice, and realization are all related to meditative concentration (dhyana) and manas. With perfected meditative concentration, one can influence and cultivate manas, making it easier to realize the Dharma, thus bringing liberation within reach. Papiyas is utterly powerless against this. Therefore, he will vehemently obstruct and hinder the practices concerning meditative concentration and the realization of manas, ostensibly supporting them while covertly sabotaging them. Sentient beings, unable to discern his tactics, may mistakenly believe he is protecting the Dharma, that he is a true practitioner, even a bodhisattva. Papiyas is exceedingly deceitful. Outwardly, he strongly supports the Buddha Dharma and even personally teaches and propagates it, but he absolutely will not allow sentient beings to truly realize the Dharma. His covert manipulations are utterly undetectable to the wisdom of ordinary sentient beings. Only those sentient beings with deep roots of goodness and merit can receive the blessings and empowerment of the Buddhas and bodhisattvas, remain unswayed by his deceptions, and attain genuine realization. Therefore, roots of goodness and merit are of utmost importance.