How to Set Aside False Marks and Follow the Vine to Grasp the Tathāgatagarbha

In the operation of all dharmas, the seventh consciousness and the tathāgatagarbha always function in conjunction; the two depend on each other, and neither can be lacking. It is impossible for a dharma to involve only the operation of the tathāgatagarbha without the manas, and it is also impossible for a dharma to involve only the operation of the manas without the operation of the tathāgatagarbha. Therefore, as long as one realizes the manas, one can follow the vine to find the melon and grasp the tathāgatagarbha—that is not difficult. When the seventh consciousness decides to abandon the life faculty, the tathāgatagarbha absolutely cannot control the life faculty, and the sentient being will certainly die. Both sentient beings and insentient objects are sustained and held by the tathāgatagarbha, but this depends on which kind of existing dharma it is; on insentient objects, the tathāgatagarbha and the seventh consciousness cannot personally and singly sustain them—insentient objects are all sustained jointly by the tathāgatagarbhas of all sentient beings.

In fact, realizing the tathāgatagarbha is still quite easy. Knowing that any dharma involves the operation of the tathāgatagarbha, that in all kinds of life activities everything is the result of the tathāgatagarbha's sustenance, that the functioning of the seven consciousnesses is all the result of the tathāgatagarbha's protection and support, and that the appearance of form, sound, smell, taste, touch, and dharmas is all the result of the tathāgatagarbha's manifestation—no dharma ever appears that is not due to the credit of the tathāgatagarbha; all endeavors are accomplished by the tathāgatagarbha. As long as one can set aside the illusory appearances and refuse to acknowledge them, one can discover the functions and roles of the tathāgatagarbha, and then one can realize the tathāgatagarbha and grasp it. <

What are the illusory-appearance dharmas? They are the activities of the five aggregates. The activities of the five aggregates completely and tightly cover the eyes of sentient beings, so that they see only the activities of the five aggregates and do not see the functionality of the tathāgatagarbha behind them. Only by observing the activities of the five aggregates clearly and recognizing their unreality and falsity can one push aside the five aggregates like withered branches and fallen leaves, thereby revealing the tathāgatagarbha, this fresh flower.

How does one recognize the falsity of the activities of the five aggregates and eradicate the view of self (satkāya-dṛṣṭi)? One should identify all the functions and roles of the five aggregates, clarify their concepts, sort out their connotations, grasp their patterns of activity, and then contemplate their origins and development to realize their falsity. Then one can set aside all the activities of the five aggregates, and the functions of the tathāgatagarbha will be brought to light—that is realizing the tathāgatagarbha, just like realizing the existence of the wind.

The tathāgatagarbha rules from behind the curtain behind the seventh consciousness, like performers in a two-man act, singing in harmony with each other, cooperating seamlessly; that is why some people say that part of the subconscious is the tathāgatagarbha. If one can separate the functions and roles of the subconscious from those of the tathāgatagarbha, one realizes the tathāgatagarbha in that very moment. Typing is the result of the joint operation of the tathāgatagarbha, the seventh consciousness, the sixth consciousness (manovijñāna), and the body consciousness; there are both conditioned, arising-and-ceasing dharmas and unarisen, unceasing dharmas—being able to distinguish them clearly and distinctly is wisdom.

To follow the vine to find the melon and reach the tathāgatagarbha through all dharmas, one must first locate the vine accurately. The tathāgatagarbha is like a melon, and melons grow on the vine's nodes. The vine's nodes correspond to the twelve sense bases (ṣaḍāyatana) among the five aggregates, namely the six sense faculties and six sense objects—these are the most lively, simply vivid and full of vitality. Thieves run rampant here, and gentlemen conduct their affairs here; it can be called a place where ordinary people and sages dwell together, where dragons and snakes mingle, and where all transactions take place. At this point it depends on one's discernment—whether one can distinguish gentleman from thief, ordinary person from sage, dragon from snake. One who has piercing, fiery golden eyes will surely be able to capture the thief and also recognize the gentleman.