How to Realize the Self-Nature Tathāgatagarbha (Part 1)

If we Buddhist practitioners wish to realize the tathāgatagarbha of self-nature, awaken to the true mind and see our self-nature, and 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 of the bodhisattva. 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 and loving speech, bringing benefit and joy, and working together with others. As a bodhisattva, one must first cultivate the pāramitā of generosity. On the one hand, generosity can form wholesome karmic affinities with sentient beings, causing them to trust and accept us, to study and practice Buddhism together with us, and thus become the disciples we guide and transform. Only then can we lead the multitudes with whom we have karmic affinity to continually advance along the bodhisattva path. In the future, when we attain buddhahood, these sentient beings will all be diligently protecting and upholding the Dharma in our buddha-land. Therefore generosity is very important. On the other hand, generosity can swiftly accumulate merit; only when merit is complete can we ensure the continuous advancement of our cultivation of the Path, and ultimately awaken to the true mind and see our self-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. When one upholds the precepts without violating them, one will not receive the retribution of unwholesome karma, will not be dragged down by unwholesome karma or have it obstruct the advancement of one's cultivation of the Path, and will not suffer the suffering of birth-and-death in saṃsāra. Because upholding the precepts brings tranquility to the mind, meditative concentration can arise; only with meditative concentration can there be contemplative practice (vipaśyanā-caryā), can one investigate Chan, and can one awaken to the true 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 innate afflictive obstruction (kleśāvaraṇa) and afflictions are still very heavy, and he is still far from the standard of a true bodhisattva. If one wishes to be a true bodhisattva, one must uphold the precepts: at first, by strictly disciplining oneself to keep the precepts; later, spontaneously and consciously upholding and keeping the precepts; and finally reaching the stage where there are no precepts left to uphold. Because by then his mind has already settled into tranquility, with no mental actions of violating the precepts, and all his actions and conduct accord with the intrinsically tranquil 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, transgressing no bounds and according 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 bring tranquility to the mind, thereby subduing one's innate afflictive obstruction, forming wholesome karmic affinities with sentient beings, and dissolving unwholesome karmic affinities. Although sentient beings may present us with many humiliating circumstances, if we can endure and subdue our reactions, not retaliate against sentient beings, and not harbor hatred toward them, then we dissolve the enmity with them, and our own innate afflictive obstructions and afflictions can also be subdued, according with the mind-nature of a true bodhisattva. Another aspect of forbearance is giving rise to forbearance toward dharmas never heard before, giving rise to forbearance toward profound dharmas, and giving rise to forbearance toward dharmas not yet realized. Only in this way can wisdom be elevated, can one's cultivation of the Path continually progress, 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 without slacking, being diligent in every aspect. Be diligent in the perfection of generosity, diligent in cultivating merit and forming wholesome karmic affinities with sentient beings, diligent also in upholding the precepts, diligent also in forbearance, diligent also in cultivating meditative concentration, and diligent also 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 of the bodhisattva's six pāramitās, the pāramitā of diligence.