The Transformation of the Sixth and Seventh Consciousnesses' Essence Is the True Transference to Tathagatagarbha

The path of seeing is divided into two types: the Mahayana and the Hinayana. It is not exclusive to Mahayana. In Mahayana, the path of seeing does not refer to realizing the tathāgatagarbha and then subsequently turning to rely upon it; rather, it occurs simultaneously with the realization of the tathāgatagarbha. Some say that realizing the tathāgatagarbha does not yet constitute the Mahayana path of seeing, and that one must further succeed in turning to rely upon the essence of the tathāgatagarbha before it can be considered the Mahayana path of seeing and true awakening. But who knows what level of realization is attained after turning to rely upon the tathāgatagarbha, or how pure the mind becomes? If turning to rely upon the tathāgatagarbha is required for the clear realization of the mind, then it is feared that scarcely one or two individuals in the Saha world could achieve such clear realization of the mind. Who can succeed in turning to rely? What kind of wisdom does one possess upon successfully turning to rely? Whose sixth and seventh consciousnesses, or five aggregates, resemble or come close to the mind-nature of the tathāgatagarbha? The mental nature of ordinary beings and bodhisattvas below the first bhūmi differs vastly from that of the tathāgatagarbha. How, then, can they succeed in turning to rely? At the very least, the sixth and seventh consciousnesses must sever afflictions and become practitioners of the third or fourth fruition before one can barely be said to have succeeded in turning to rely.

Cultivation focuses on the sixth and seventh consciousnesses. Whenever cultivation is discussed, it points to the tathāgatagarbha; whenever non-abiding is mentioned, it points to the tathāgatagarbha; whenever concentration is spoken of, it points to the tathāgatagarbha; whenever nirvana is referred to, it points to the tathāgatagarbha. There is an abundance of theoretical knowledge about the tathāgatagarbha, but what exactly should the sixth and seventh consciousnesses do? In truth, it is the sixth and seventh consciousnesses that need to abide nowhere; it is the sixth and seventh consciousnesses that need meditative concentration; it is the sixth and seventh consciousnesses that need nirvanic quiescence. Whether the tathāgatagarbha is in nirvana or not is currently not so crucial. What is most important is that the sixth and seventh consciousnesses attain nirvanic quiescence through cultivation. The essence of cultivation lies in training the sixth and seventh consciousnesses. If the emphasis is misplaced, focusing solely on theoretical knowledge of the tathāgatagarbha without transforming the mind's nature, it cannot be called true cultivation. For now, theories unrelated to the cultivation of the sixth and seventh consciousnesses are of little use and may even become conditions that obstruct the path.