How to Discard Illusory Phenomena, Trace the Source, and Grasp Tathāgatagarbha

In the operation of all dharmas, there is the combined functioning of the seventh consciousness and Tathāgatagarbha, which depend on each other; neither can be absent. It is impossible for a dharma to have only the operation of Tathāgatagarbha without the mental faculty (manas), nor is it possible for a dharma to have only the operation of the mental faculty without the operation of Tathāgatagarbha. Therefore, once the mental faculty is realized, it is not difficult to follow the clues and apprehend Tathāgatagarbha. When the seventh consciousness decisively relinquishes the life faculty, Tathāgatagarbha absolutely cannot control the life faculty, and sentient beings will undoubtedly die. Both sentient beings and insentient objects have the sustaining function of Tathāgatagarbha, but this depends on the type of dharma. For insentient objects, Tathāgatagarbha and the seventh consciousness cannot personally and individually sustain them; rather, they are collectively sustained by the Tathāgatagarbha of all sentient beings.

Actually, realizing Tathāgatagarbha is quite easy. Knowing that every dharma involves the operation of Tathāgatagarbha, that all life activities are maintained by Tathāgatagarbha, that the functioning of the seven consciousnesses is the result of Tathāgatagarbha's support, and that the appearance of forms, sounds, smells, tastes, touches, and dharmas are all manifestations produced by Tathāgatagarbha—there is no dharma whose appearance is not due to the merit of Tathāgatagarbha; all endeavors are accomplished by Tathāgatagarbha. As long as one can disregard the illusory appearances and not identify with them, one can discover the functional role of Tathāgatagarbha. Then, one can realize Tathāgatagarbha and apprehend it.

What are illusory phenomena? They are the activities of the five aggregates. The activities of the five aggregates completely obscure the eyes of sentient beings, causing them to see only the activities of the five aggregates and not the functional nature of Tathāgatagarbha behind them. Only by clearly observing the activities of the five aggregates, recognizing their unreality and falsity, can one brush aside the five aggregates like withered branches and fallen leaves, thereby revealing the fresh flower that is Tathāgatagarbha.

How does one recognize the illusory nature of the five aggregates' activities and eradicate the view of self? One should identify all the functions of the five aggregates, clarify their concepts, untangle their implications, grasp their patterns of activity, and then contemplate their origins and outcomes, realizing their illusory nature. Then, one can set aside all activities of the five aggregates, allowing the function of Tathāgatagarbha to emerge distinctly. This is how one realizes Tathāgatagarbha, just as one realizes the existence of wind.

Tathāgatagarbha governs from behind the seventh consciousness like a ruler behind a screen, working in perfect harmony like a double act—one singing, the other responding—so seamlessly coordinated that some say there is a part of Tathāgatagarbha in the subconscious. If one can separate the functions of the subconscious and Tathāgatagarbha, one instantly realizes Tathāgatagarbha. Typing, for example, is the result of the combined action of Tathāgatagarbha, the seventh consciousness, the sixth consciousness, and the body consciousness. It involves both conditioned dharmas (with arising and cessation) and unconditioned dharmas (without arising and cessation). To clearly distinguish them is true wisdom.

To trace the clues in all dharmas back to Tathāgatagarbha, one must first identify the right vine. Tathāgatagarbha is like a melon, and the melon grows on the nodes of the vine. These nodes correspond to the twelve sense bases within the five aggregates—that is, the six sense faculties and six sense objects. This is the most dynamic part—utterly vivid, full of vitality. Here, evildoers run rampant, gentlemen conduct affairs; it can be said that the ordinary and the sage coexist, dragons and snakes mingle, and all transactions occur here. At this point, it depends on one’s discernment to distinguish the gentleman from the thief, the ordinary from the sage, the dragon from the snake. If one possesses piercing insight, one will surely apprehend the thief while recognizing the gentleman.