What Is Required to Attain Enlightenment?

Question: If everything about me is transformed from the Tathagatagarbha, then how can I perceive the Tathagatagarbha? Is it only possible to sense it? For example, when I meditate, I perceive dharma dust, knowing it is an illusion transformed by the Tathagatagarbha. I know there is mental attention (manas) directing the mind, and I know it is consciousness that comprehends. I know the Tathagatagarbha is present in all dharmas, yet I still cannot perceive its true form. In the direct experiential state, I only perceive the dharma dust, and then there is a knowing discrimination. Beyond that, I perceive nothing else. Even the explanations about illusion are merely heard. How can I truly perceive the Tathagatagarbha?

Answer: Firstly, all this knowledge of yours stems from theoretical understanding, belonging to inference, speculation, and intellectual interpretation. None of it can be considered genuine realization. Therefore, knowing these things brings no substantive change to your own mind; in reality, this knowledge is equivalent to ignorance. You remain utterly confused about the functioning of the various consciousnesses. When encountering adverse conditions, your doubts will increase, and you might even reject your previous understanding, potentially reversing your views.

To truly perceive the Tathagatagarbha means to realize and know it directly, not to infer it based on theory. Realizing the Tathagatagarbha requires numerous causes, conditions, and prerequisites. Primarily, karmic obstacles must be eliminated, merit must be increased, meditative concentration must be perfected, faith must be complete, precepts must be strictly upheld, the practice of patience must be strong, and one must diligently cultivate all these dharmas. Finally, prajna wisdom must also be perfected.

In summary, realizing the Tathagatagarbha entails transforming the mind of an ordinary being into the nature of a bodhisattva. Every aspect must align with that of a bodhisattva: afflictions and habitual obstructions must be reduced; one must possess the great merit of a bodhisattva; the mind's capacity must be as vast as that of a bodhisattva, always accommodating sentient beings; one must generate the great resolve to benefit and bring joy to sentient beings; and precepts, concentration, and wisdom must approach those of a bodhisattva. This is like being reborn—both body and mind, and one's entire world, must undergo a definite transformation, showing a clear distinction and great progress from the stage of an ordinary being. In essence, one must perfect the bodhisattva's practice of the six paramitas and the myriad practices. If any aspect is lacking, one cannot attain the path-perceiving realization and become a true bodhisattva.

From now on, you must have a plan and systematic steps to comprehensively improve and perfect yourself. Await the ripening of causes, conditions, and the appropriate time. Do not be impatient, do not be anxious about gains and losses, and do not harbor utilitarian motives. Your resolve should be great; strive diligently in the causes, and be accepting of the results according to conditions.