Can the Tathāgatagarbha of an Arhat Be Called the Vipāka-vijñāna?

The terms ālaya-vijñāna, vipāka-vijñāna, and amala-vijñāna all denote the eighth consciousness, Tathāgatagarbha. The variation in names arises from differences in the karmic seeds it stores. Changes in these karmic seeds indicate that the ignorance responsible for birth and death has been substantially reduced or entirely eradicated. The name ālaya-vijñāna signifies the presence of sectional birth-and-death, where the seeds of unwholesome karma remain heavy and numerous. When sectional birth-and-death ceases but transformative birth-and-death persists—occurring when all afflictions are fully extinguished, unwholesome karmic seeds are eliminated, and no retribution for sectional birth-and-death within the three realms is incurred—this corresponds to the state of a Śrāvaka Arhat. At this stage, Tathāgatagarbha is termed vipāka-vijñāna.

Having eradicated all afflictions, Arhats are freed from sectional birth-and-death, meaning they transcend the six destinies of the three realms. Though no longer cycling within the six destinies, they retain the identity of a sage beyond the six destinies and continue practicing within the three realms using this identity until Buddhahood is attained, never departing beyond the three realms. Thus, Arhats, having eliminated afflictions, are liberated from the sectional birth-and-death of the six destinies, and ālaya-vijñāna is renamed vipāka-vijñāna. Their liberation state is equivalent to that of an Eighth Ground Bodhisattva, except that the habits (vāsanā) have not yet begun to be eradicated. Although Eighth Ground Bodhisattvas have begun eliminating habits, they have not yet eradicated them completely; as long as remnants remain, transformative birth-and-death persists, and their Tathāgatagarbha is also called vipāka-vijñāna.

This demonstrates that birth-and-death originates from afflictions and habitual tendencies. The aim of practice, whether in Mahāyāna or Hīnayāna, is to eliminate afflictions and habits. However, Hīnayāna practice can only achieve the complete eradication of afflictions but cannot eliminate habits. Therefore, practitioners must continue advancing through Mahāyāna practice to eradicate all ignorance and attain Buddhahood. Because Hīnayāna doctrine is insufficiently profound and lacks ultimate completeness, it cannot guide practitioners to eliminate habits. In contrast, Mahāyāna doctrine gradually deepens, reaching subtlety and thoroughness without omission, thereby guiding practitioners to eradicate all habitual ignorance and ultimately attain Buddhahood. Understanding this principle, practitioners should constantly examine and reflect on their own mental nature during Buddhist study and practice, observing whether afflictions have diminished and whether the mind has become purer. Do not regard learned theories as ultimate; theories serve the purpose of eliminating afflictions and habits. Once habits are fully eradicated, all theories become useless.

In summary, the ultimate fruit of Hīnayāna is equivalent to the liberation, wisdom, and realization of an Eighth Ground Bodhisattva in Mahāyāna. However, it lacks the profound wisdom of the Eighth Ground Bodhisattva regarding Vijñapti-mātra (Consciousness-Only) and the transformation of consciousness into wisdom. In terms of wisdom, Arhats differ vastly from Eighth Ground Bodhisattvas and even significantly from First Ground Bodhisattvas. Moreover, Mahāyāna’s wisdom of non-arising differs greatly even from that of Bodhisattvas at the Three Sage Grounds. If practitioners only pursue Hīnayāna liberation without engaging in Mahāyāna practice, their liberation remains incomplete. The fundamental matter of birth-and-death is not truly resolved; although they may attain Nirvāṇa, birth-and-death still persists.