How to Realize the Self-Nature tathāgatagarbha (Part One)

If we Buddhists wish to realize the tathāgatagarbha of self-nature, to see the mind and see the nature, and to become true bodhisattvas, we must cultivate the dharmas that bodhisattvas cultivate. What dharmas do bodhisattvas cultivate? Bodhisattvas must cultivate the six pāramitās of the bodhisattva and the four means of embracing (catvāri-saṃgraha-vastūni). The six pāramitās are the pāramitā of generosity (dāna), the pāramitā of precepts (śīla), the pāramitā of forbearance (kṣānti), the pāramitā of diligence (vīrya), the pāramitā of meditative concentration (dhyāna), and the pāramitā of prajñā; the four means of embracing of the bodhisattva are generosity, kind speech, beneficial action, and working together. As a bodhisattva, one must first cultivate the pāramitā of generosity. On the one hand, generosity can form good karmic affinities with sentient beings, causing them to trust and accept us and to study and practice Buddhism together with us; they will then become the disciples we deliver, and only then can we lead the multitudes with whom we have affinities to advance continuously along the bodhisattva path. In the future, when we attain buddhahood, these sentient beings will all be diligently protecting the Buddha-dharma in the buddha-land. Therefore generosity is very important. On the other hand, generosity can swiftly accumulate merit; only when merit is complete can one ensure continuous progress in one's practice of the Path, and ultimately see the mind and see the nature, entering the gate of Buddhism.

The second of the six pāramitās is upholding the precepts, because upholding the precepts allows the mind to attain tranquility (praśama). If one upholds the precepts without violating them, one will not receive the retribution of evil karma, will not be dragged down by evil karma or have it obstruct the advancement of one's practice of the Path, and will not suffer the pain of birth-and-death in saṃsāra. Because upholding the precepts makes the mind tranquil, meditative concentration can arise; only with meditative concentration can one engage in contemplative practice (vipaśyanā-caryā), can one investigate Chan, can one see the mind and realize the tathāgatagarbha. Therefore upholding the precepts is also very important. If a bodhisattva is still unable to uphold the precepts, it shows that his afflictive obstruction (kleśāvaraṇa) and afflictions are still very heavy, and he is still far from the standard of a true bodhisattva. To be a true bodhisattva, one must uphold the precepts: at first, by strictly restraining oneself to keep the precepts; later, by upholding and keeping the precepts spontaneously and consciously; and finally, reaching the point where there are no precepts left to uphold. Because his mind has already become tranquil, there is no mental action of violating the precepts, and all his actions and deeds accord with the intrinsically pure mind. At this point, one no longer needs to uphold the precepts subjectively; at all times and in all places, one's bodily, verbal, and mental actions conform to the precepts, do not overstep the bounds, and accord with the Buddha-dharma. This is upholding the precepts without upholding them.

The third of the six pāramitās is the pāramitā of forbearance. Cultivating the practice of forbearance can also make the mind tranquil, thereby subduing one's afflictive obstruction (kleśāvaraṇa), forming good karmic affinities with sentient beings, and dissolving bad karmic affinities. Although sentient beings bring us many humiliating circumstances, if we can endure and subdue them, not retaliating against sentient beings and not bearing hatred toward them, we will have dissolved the enmity with sentient beings, our own afflictive obstruction and afflictions can also be subdued, and we will accord with the true mind-nature of a bodhisattva. Another aspect of forbearance is generating forbearance toward dharmas never heard before, generating forbearance toward profound dharmas, and generating forbearance toward dharmas not yet realized. Only in this way can wisdom be elevated, can one's practice of the Path progress continuously, and can one swiftly realize the profound dharmas.

The fourth of the six pāramitās is the pāramitā of diligence. As a bodhisattva, one must diligently cultivate in the Buddha-dharma and cannot be lax; one must be diligent in every aspect. Be diligent in the pāramitā of generosity, diligent in cultivating merit and forming good karmic affinities with sentient beings, diligent in upholding the precepts, diligent in forbearance, diligent in cultivating meditative concentration, and diligent in cultivating one's own prajñā wisdom. Being diligent at all times and in all places, wholesome dharmas will grow rapidly. This is the cultivation of the fourth pāramitā of the bodhisattva, the pāramitā of diligence.