The Discrepancy Between the Realization of Tathāgatagarbha and Its Successful Transformative Actualization

Attaining the Tathagatagarbha is the prerequisite, while successful transference is the result. Between the prerequisite and the result lies a span of time approaching an immeasurable kalpa. After realization, one can directly observe the operation of the Tathagatagarbha within the five aggregates. Upon generating discriminative wisdom, one's insight becomes progressively deeper and more subtle, and the observation of the Tathagatagarbha becomes increasingly meticulous. Through this observation, one discovers that the five aggregates appear increasingly unreal, and attachment to the body of the five aggregates gradually diminishes and fades. Simultaneously, one can observe the pure, non-active nature of the Tathagatagarbha in its operation, as well as its active nature characterized by selflessness and freedom from afflictions.

Both the pure, non-active nature and the affliction-free active nature of the Tathagatagarbha are exceedingly noble, pure, and excellent qualities. The sixth and seventh consciousnesses are subtly influenced and nurtured by these qualities, causing one's mental disposition to undergo imperceptible changes, increasingly aligning with the disposition of the Tathagatagarbha. This is what is referred to as transference to the Tathagatagarbha. Although it is said that one relies on the Tathagatagarbha to transform one's own mental disposition, the quantitative change has not yet reached a qualitative transformation. The accumulation of quantity is still insufficient to fundamentally and practically alter one's mental disposition. Therefore, relying on the Tathagatagarbha is not yet considered successful.

What are the signs of successful transference? The primary signs of success lie in the transformation of mental disposition: the elimination of afflictions, a pure mind, perfect precepts, meditation, and wisdom, an expansive mind, profound vows, selflessness and fearlessness, and non-action free from ego. The perfection of precepts is manifested in the flawless observance of the Bodhisattva precepts. One naturally upholds all formed precepts without violation, without the need for conscious suppression or control; natural actions spontaneously accord with the precepts. With the transformation of the mind, bodily, verbal, and mental actions become naturally pure, subsequently transitioning naturally to the observance of formless precepts. The mind is the master of all things; when the mind is pure, everything is pure. Only a mind that is pure and free from afflictions has the capability and qualification to observe the formless precepts. Those who have not yet eradicated afflictions cannot receive and uphold the formless precepts because their minds lack self-discipline.

In meditation, one must possess the meditative concentration from the first dhyana up to the fourth dhyana. Only by possessing the first dhyana can one ensure a pure and affliction-free mind, enabling the arising of profound wisdom. Without the first dhyana, afflictions inevitably manifest. One cannot even guarantee non-violation of the formed precepts, let alone possess the qualification and capability to receive and uphold the formless precepts, due to an impure mind heavy with afflictions. In terms of wisdom, both the sixth and seventh consciousnesses have transformed into wisdom, possessing profound consciousness-only wisdom, knowing that all dharmas are consciousness-only, with nothing else.

A Bodhisattva whose mind has successfully transferred to the Tathagatagarbha can be like the Tathagatagarbha, simultaneously active and non-active: acting selflessly in activity, while being selfless in non-activity. Activity and non-activity, selflessness and egolessness, are perfectly combined without contradiction. Due to profound meditative concentration and wisdom, the mind is empty and formless. Formlessness leads to non-action, non-attachment to worldly dharmas; the mind turns away from the mundane, engaging in non-striving, being formless, wishless, and non-acting. Furthermore, the mind is capable of compassionately pitying sentient beings, propagating the Dharma and benefiting beings without seeking personal gain, but to repay the Buddha's kindness, aspiring to inherit the Buddha-seed, and generating the ten infinite vows to inherit the Tathagata's family business, liberating boundless sentient beings, throughout the endless future, ceaselessly and forever.