On What Basis Does the Tathāgatagarbha Grasp and Transform the Material Body

The tathāgatagarbha constantly abides in quiescent cessation and is unmoving; if He is to manifest any dharma, it must be the result of the manas being stirred, and there must be the manas as this dominant condition. On the surface, when the tathāgatagarbha forms the nāma-rūpa fertilized egg, transforms and constructs the fertilized egg, and repairs the tissues of the physical body, it seems that there is no functioning of the manas, but in fact the manas is always operating. The manas is forever corresponding with karmic seeds, and the tathāgatagarbha accords with karmic seeds—according with both seeds of merit and seeds of meager merit (alpa-puṇya)—which is the same as according with the manas. In the vast majority of cases, when the tathāgatagarbha gives rise to worldly dharmas, He does so in accordance with karmic seeds. Even when the manas is constantly deliberating and constantly making choices, when the tathāgatagarbha cooperates with the manas, He must still do so in accordance with karmic seeds, in accordance with merit and conditions, and in accordance with other causal conditions.

If the causal conditions do not permit it, if merit is insufficient, if there are no karmic seeds, or if the karmic seeds have not yet matured, the tathāgatagarbha cannot give rise to dharmas according to the manas's choices. For example, many people wish to be promoted and become wealthy, wishing to possess excellent worldly retribution, yet they lack the corresponding karmic seeds, and the conditions are also not mature, so they can only carry on as before, living an ordinary commoner's life. Take another example: some people should have the retribution of chronic illness; no matter how hard they strive, no matter how much money and energy they spend, they cannot restore their body to health. Even one with the merit of an emperor could not manage it; moreover, once an emperor has exhausted his merit, he may commit suicide, or be killed, or be usurped and lose his throne. In this world, quite a few people are born with great merit, but because from childhood they indulge in and consume this merit to the extreme, by the time they grow up the merit has been used up, and they either die young, or live in poverty and hardship, or suffer many calamities.

The retribution of the three realms is drawn along by the power of karma, and the tathāgatagarbha turns along with the power of karma. But if the power of vows is greater than the power of karma, it can draw the tathāgatagarbha along to follow one's aspirations. When ordinary beings make great vows, they will gradually break free from the bondage of karmic power, be reborn and transformed into a sage, and ultimately attain buddhahood. Therefore, repentance and the making of vows is a powerful method of cultivation. As long as there is a vow, as long as the manas has a vow, sooner or later the day of its realization will come; no vow is an empty vow—all will be realized; it is only a matter of when the conditions become complete. After these great vows are made, the tathāgatagarbha records them and forms them into seeds; when the seeds mature, sentient beings will have their wishes fulfilled. What we need to do is, first, to make pure great vows and wholesome vows, and second, to strive to bring the seeds of the power of vows to maturity; in the future we will then obtain the fruit of those vows.