The Gap Between the Realization of Tathāgatagarbha and the Successful Revolution of the Basis into Tathāgatagarbha

Realizing Tathāgatagarbha is the prerequisite, while the successful transference of reliance is the outcome. Between this prerequisite and outcome lies an immensely long period, nearly an immeasurable kalpa. After realization, one can directly observe the functioning of Tathāgatagarbha within the five aggregates. Upon arousing discriminative wisdom, one’s insight grows increasingly profound and subtle, and the observation of Tathāgatagarbha becomes ever more meticulous. Through this observation, one discovers that the five aggregates appear progressively less real, and attachment to the body of five aggregates gradually weakens and diminishes. Simultaneously, one can observe the pure, non-active nature of Tathāgatagarbha in its functioning, as well as its active nature characterized by selflessness and absence of afflictions.

Both the pure, non-active nature and the affliction-free active nature of Tathāgatagarbha are exceedingly noble, pure, and excellent qualities. The sixth and seventh consciousnesses are imperceptibly influenced and refined by these qualities, causing one’s mental disposition to undergo unconscious transformation, increasingly aligning with the mental disposition of Tathāgatagarbha. This is what is meant by transference of reliance upon Tathāgatagarbha. Although it is said that one relies upon Tathāgatagarbha to transform one’s own mental disposition, this has not yet culminated in a qualitative change from quantitative accumulation. The accumulated quantity remains insufficient to fundamentally and practically alter one’s mental disposition. Therefore, relying upon Tathāgatagarbha alone is not yet considered successful.

What are the markers of successful transference of reliance? The primary markers lie in the transformation of mental disposition: the elimination of afflictions, a pure mind, the complete endowment of precepts, meditative concentration, and wisdom, vastness of mind, profound vows, selflessness and fearlessness, and non-ego and non-action. Precepts are embodied in the perfect practice of the Bodhisattva precepts. One naturally upholds all formed precepts without transgression, without suppressing or controlling them through the deliberative consciousness; all actions naturally accord with the precepts. Upon the transformation of the mind, bodily, verbal, and mental actions naturally become pure, whereupon one naturally transitions to the practice of formless precepts. The mind is the master of all things; when the mind is pure, everything is pure. Only with a pure mind free from afflictions does one possess the capability and qualification to practice formless precepts. Those who have not eradicated afflictions cannot receive and uphold the formless precepts because their minds lack self-discipline.

In meditative concentration, one must be endowed with the first dhyāna up to the fourth dhyāna. Only by possessing the first dhyāna can one ensure a pure mind free from afflictions, enabling the arising of profound wisdom. Without the first dhyāna, afflictions inevitably manifest. One cannot even guarantee non-transgression of formed precepts, let alone possess the qualification and capability to receive and uphold formless precepts, due to an impure mind burdened with afflictions. In terms of wisdom, the sixth and seventh consciousnesses have transformed into wisdom, possessing profound consciousness-only wisdom, knowing that all dharmas are consciousness-only, with nothing else.

Bodhisattvas who have successfully transferred their reliance in mind are able, like Tathāgatagarbha, to be both active and non-active simultaneously. When active, they are selfless; when non-active, they are egoless. Activity and non-activity, selflessness and egolessness, are perfectly integrated without conflict. Due to profound meditative concentration and wisdom, their minds are empty and formless. Formlessness leads to non-action; they do not crave worldly dharmas, their minds turn away from the mundane, and they abide in non-striving—formless, wishless, and non-active. Moreover, their minds are capable of compassionately pitying sentient beings. They propagate the Dharma to benefit beings without seeking personal gain, repaying the Buddha’s kindness, vowing to continue the Buddha’s lineage, arousing the Ten Great Inexhaustible Vows, inheriting the Tathāgata’s family work, broadly delivering boundless sentient beings, throughout the endless future, eternally without cessation.