On What Basis Does Tathāgatagarbha Sustain and Transform the Material Body?

The Tathāgatagarbha eternally abides in tranquil extinction and remains unmoving. If it manifests any dharma, it is invariably the result of the movement of the manas (the seventh consciousness, the thinking mind). There must always be the manas as a concomitant condition. Superficially, it seems that when the Tathāgatagarbha forms the nama-rupa (name and form) fertilized egg, transforms the fertilized egg, or repairs the physical body's tissues, the function of the manas is absent. But in reality, the function of the manas is always present. The manas perpetually corresponds with karmic seeds (karmic potentials). The Tathāgatagarbha, in turn, accords with these karmic seeds – it accords with both meritorious (wholesome) karmic seeds and non-meritorious (unwholesome) karmic seeds. This is equivalent to according with the manas. The vast majority of the time, when the Tathāgatagarbha gives rise to worldly dharmas, it is based on karmic seeds. Even if the manas ceaselessly thinks and makes choices, when the Tathāgatagarbha cooperates with the manas, it must still rely on karmic seeds, rely on meritorious causes and conditions, and rely on other causal factors and conditions.

If the causal conditions are not sufficient, merit is lacking, there are no corresponding karmic seeds, or the karmic seeds have not yet ripened, the Tathāgatagarbha cannot give rise to dharmas according to the choices made by the manas. For example, many people wish to rise in official rank and gain wealth, or to possess exceptional worldly rewards, but lack the corresponding karmic seeds, and the conditions are not ripe. They can only continue their former lives, leading an ordinary civilian life. Another example: some people are destined for the karmic retribution of frequent illness. No matter how hard they try, no matter how much money and effort they spend, they cannot get their bodies repaired and become healthy. Even if they possessed the merit of an emperor, it would not suffice. Moreover, once an emperor exhausts his merit, he might commit suicide, be killed, or be usurped and dethroned. In the world, many people are born with great merit. Because they indulge excessively and deplete this merit from childhood, once they grow up and their merit is exhausted, they either die young, live in hardship and poverty, or suffer many calamities and misfortunes.

The retributions within the three realms are pulled along by karmic force (karma), and the Tathāgatagarbha follows the turning of karma. However, if the power of vows (vow-power, pranidhana) is greater than karmic force, it can pull the Tathāgatagarbha to follow the path of the vows. If ordinary beings (prithagjana) make great vows, they will gradually break free from the bonds of karma, undergo a complete transformation to become sages (aryas), and ultimately attain Buddhahood. Therefore, repentance and vow-making (pratidesana and pranidhana) constitute a powerful practice method. As long as there is a vow, as long as the manas holds a vow, it will inevitably be fulfilled one day. No vow is made in vain; all vows will be realized – it is only a matter of when the causes and conditions become complete. After these great vows are made, the Tathāgatagarbha records them, forming seeds. When these seeds ripen, sentient beings will attain their wishes as desired. What we need to do is, first, to make pure, great, and wholesome vows, and second, to diligently strive to facilitate the ripening of the seeds of vow-power. In the future, we will then attain the fruits of those vows.