Criteria for the Successful Revolution of the Sixth and Seventh Consciousnesses Based on Tathāgatagarbha

Attaining the realization of Tathāgatagarbha is the prerequisite, while the successful transference of reliance is the result. Between the prerequisite and the result, one must undergo a nearly incalculable kalpa of extensive time. After realization, one can directly observe the operation of Tathāgatagarbha within the five aggregates. After arousing distinctive wisdom, one's wisdom grows increasingly profound and subtle, and the observation of Tathāgatagarbha becomes more and more meticulous. Through this observation, one discovers that the five aggregates appear increasingly unreal, and attachment to the body of five aggregates becomes progressively lighter and fainter. Simultaneously, one can observe the pure, non-functional nature of Tathāgatagarbha in its operation, as well as its functional nature characterized by selflessness and the absence of afflictions.

Both the pure, non-functional nature and the affliction-free functional nature of Tathāgatagarbha 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 unconsciously undergo transformation, increasingly aligning with the mental disposition of Tathāgatagarbha. This is what is referred to as the transference of reliance upon Tathāgatagarbha. Although it is said that one relies upon Tathāgatagarbha to transform one's own mental disposition, this has not yet reached a qualitative change from quantitative accumulation. The accumulated quantity is still insufficient to fundamentally and actually alter one's mental disposition. Therefore, relying upon Tathāgatagarbha is not yet considered successful.

What are the signs of successful transference of reliance? The primary signs of success lie in the transformation of mental disposition: the elimination of afflictions, a purified mind, the complete possession of precepts, meditative concentration, and wisdom, vastness of mind, profound vows, selflessness and fearlessness, non-self and non-action. The precepts are manifested in the perfect upholding of the Bodhisattva precepts. Form-based precepts are naturally upheld entirely without transgression, without the need for conscious suppression or control; natural actions all accord with the precepts. With the transformation of the mind, bodily, verbal, and mental actions naturally become pure, after which one naturally transitions to upholding the formless precepts. The mind is the master of all dharmas; when the mind is pure, everything is pure. Only a mind that is pure and free from afflictions has the capacity and qualification to uphold the formless precepts. Those who have not yet eradicated afflictions cannot receive and uphold the formless precepts because their minds lack self-discipline.

In meditative concentration, one must possess the first dhyāna up to the fourth dhyāna. Only by possessing at least the first dhyāna can one ensure a pure and affliction-free mind, enabling the arising of profound wisdom. Without the first dhyāna, afflictions will inevitably manifest. One cannot even guarantee not transgressing form-based precepts, let alone possess the qualification and ability to receive and uphold the formless precepts, due to an impure mind heavy with afflictions. In terms of wisdom, the sixth and seventh consciousnesses have transformed into wisdom, possessing profound wisdom of consciousness-only, knowing that all dharmas are merely consciousness, nothing else.

A Bodhisattva whose mind has successfully transferred reliance can be like Tathāgatagarbha, simultaneously functional and non-functional. When functional, there is selflessness; when non-functional, there is non-self. Functionality and non-functionality, selflessness and non-self, can be 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-activity, being formless, wishless, and actionless. Furthermore, the mind can feel compassion for sentient beings, propagating the Dharma and benefiting beings without seeking personal gain, repaying the Buddha's kindness, vowing to continue the Buddha's lineage, generating the Ten Infinite Vows, inheriting the Tathāgata's family work, extensively delivering boundless sentient beings, throughout the endless future, eternally without cessation.