Who Is the Master When Relying on the Self-Nature of True Suchness?

The so-called "reliance" means to depend upon, just as one relies on a great tree—because one knows the great tree is sturdy, able to shelter from wind and rain, able to avoid the scorching heat of the sun, and able to let the body rest; and at the same time, only by knowing where the great tree is located can one walk toward it and sit or lie down leaning against it. It is also like living by relying on a great mountain—because one knows that in the great mountain there are all kinds of mountain delicacies and wild game to eat, there is timber for building houses, and there is firewood for cooking; and only by knowing information such as the terrain, topography, and altitude of the mountain's location can one go to the great mountain and settle one's household there.

The operation of any matter is directed by the manas, which is the commander-in-chief and regulator. Of course, relying upon true suchness (tathatā) as a dharma is no exception. Therefore, before relying upon true suchness, the manas must understand the characteristics and nature of true suchness and know where true suchness is located; only then can it, in accordance with the nature of true suchness, adjust its own body and mind, direct its mental activities toward true suchness, remove all kinds of defilements, and gradually turn toward purity and non-action. In this way, the manas must realize the self-nature of true suchness before one can speak of relying upon, depending on, and turning toward it. If true suchness is not realized, one cannot turn toward true suchness, just like a blind person who cannot see the sun. Therefore, when the mind consciousness attains the fruits or awakens to the true mind, it is still no different from a blind person—unable to turn toward non-action and unable to empty the mind.