What Constitutes True Reliance on Tathāgatagarbha?

Many people nowadays speak extensively about relying on the Tathagatagarbha, yet their understanding tends to be vague and insubstantial. To rely on something, we must first locate it, understand it, and then determine whether it is worthy of reliance, whether we are capable of relying on it, how to rely on it, what conditions are necessary for reliance, and what the outcomes will be after reliance. All these require us to investigate, contemplate, observe, and then take practical action to achieve the purpose of reliance—gaining safety and benefit. The same applies to relying on the Tathagatagarbha. For instance, if we wish to rest and seek shade under a large tree, we must first accurately locate the tree, observe and assess it, figure out how to reach its base, then decide where to lean for comfort and optimal shelter from wind, rain, and sun, and finally place a cushion and sit leaning against it. The principle of relying on the Tathagatagarbha is analogous to this.

To rely on the Tathagatagarbha, we must first realize it through enlightenment and seeing the true nature. Only then can we observe it directly and pervasively, accurately understanding and observing its fundamental characteristics without error. Only then can we truly rely upon it, initiating the transformation of our body, mind, and world. Through observation and comparison, we increasingly perceive the emptiness of the body and mind composed of the five aggregates, until the entire worldly phenomena also begins to appear empty, and the mind-nature progressively converges with and becomes identical to the Tathagatagarbha. Only when the mind-nature has genuinely transformed, with greed, hatred, and delusion eliminated, can we say that our mind-nature has been transformed through reliance on the Tathagatagarbha, signifying the initial success of asraya-paravrtti (transference of basis). At this stage, consciousness has been transformed into wisdom, equivalent to a great bodhisattva of the first bhumi or above.

If greed, hatred, and delusion still persist within the mind, defilements remain heavy, wisdom is inferior, and there are numerous deficiencies and leaks, then the mind has not relied upon the Tathagatagarbha, nor has it approached it; the distance to the Tathagatagarbha remains vast. With no tangible benefit to body or mind, this state cannot be considered asraya-paravrtti to the Tathagatagarbha. Since the body has not transformed, nor has the mind, remaining the same body and mind replete with the five poisons, it is by no means asraya-paravrtti to the Tathagatagarbha. Instead, one is still relying on ignorance and afflictions, not relying on the Tathagatagarbha, let alone achieving the initial success of asraya-paravrtti.
After realizing the Tathagatagarbha, one must continuously observe its operation within the functioning of the five aggregates and eighteen dhatus. This minimally requires the acquired wisdom of particularized understanding (prstha-labdha-jnana), and even later, a degree of the wisdom of the path (marga-jnana), in order to observe the Tathagatagarbha's mode and patterns of operation accurately and truthfully. Otherwise, it amounts to mere inference and conjecture; imagining the operation of the Tathagatagarbha is not truthful observation, and one cannot observe the Tathagatagarbha itself. Consequently, one cannot genuinely understand its nature and thus cannot rely upon it. After enlightenment, each time one observes the Tathagatagarbha operating upon the five aggregates, one's own body and mind will be affected. Comparing the pure versus the defiled, the mindless versus the mindful, one gives rise to feelings of shame, self-reproach, and aspiration. Over time, with deepening practice, one is gradually influenced and permeated by the mind-nature of the Tathagatagarbha. Afflictions are eradicated, consciousness is transformed into wisdom, and the initial asraya-paravrtti is achieved. Complete and ultimate asraya-paravrtti is Buddhahood.

After realizing the Tathagatagarbha, in what aspects should one observe its purity? Observe it during the operation of the five aggregates and the functioning of the six sense faculties. For example, when seeing forms, observe how the Tathagatagarbha is pure—devoid of mental activities, thoughts, and especially perverse thoughts. We should emulate it as our model, eliminating excessive selfish thoughts, self-serving ideas, greed, contentiousness, and possessiveness; all such mental activities must be discarded. When hearing sounds, observe how the Tathagatagarbha remains pure—utterly unmoved upon contacting any sound, unswayed by sound. Therefore, when hearing others speak, whether praise or slander, we should take the Tathagatagarbha as our model and strive not to be perturbed.

When the nose smells scents, the tongue tastes flavors, the body feels tactile sensations, and the mind cognizes dharmas—when facing all objects—one should observe how the Tathagatagarbha is pure, selfless, egoless, and how it serves sentient beings. Through such observation, the seventh consciousness (manas) becomes permeated. When any object arises, one's own mind gradually becomes purified bit by bit, also beginning to manifest selflessness and egolessness.

Thus, one gradually transfers the basis (asraya-paravrtti). Mental activities change, defilements are eliminated, afflictions are completely severed, and the great wisdom realizing the emptiness of self and phenomena arises. The nature of consciousness is transformed into the nature of wisdom: the sixth consciousness (mano-vijnana) attains the wisdom of wonderful observation (pratyaveksana-jnana), and the seventh consciousness (manas) attains the wisdom of equality (samata-jnana). At this point, the initial asraya-paravrtti can be considered successful. Before this, it was not successful; one was merely learning gradually. Those who have not attained enlightenment should not casually speak of asraya-paravrtti to the Tathagatagarbha, as they are still far from achieving it. Even those who have just attained enlightenment are not qualified to discuss asraya-paravrtti, burdened as they are with numerous afflictions and shallow wisdom—nowhere near resembling the Tathagatagarbha.