What Constitutes True Adherence to Tathāgatagarbha

Many people nowadays speak extensively about relying on Tathagatagarbha, but it often carries an air of grasping at shadows. Because to rely on something, we must first find it, understand it, then judge whether it is worthy of reliance, whether we can rely on it, how to rely on it, what conditions are required to rely on it, and what the outcome will be after relying on it. All these require us to investigate, contemplate, and observe before taking practical action to achieve the purpose of reliance and obtain safety and benefit. The same applies to the wish to rely on Tathagatagarbha. For example, if we wish to rest and take shade under a large tree, we first need to accurately find this tree and be able to observe and evaluate it, figure out how to get under it, then determine where it is suitable and more comfortable to lean against, where it can shield from wind, rain, and sun, and then place a cushion to sit and lean against it. The principle of relying on Tathagatagarbha is the same. 

To rely on Tathagatagarbha, we must first realize it through enlightenment and seeing the true nature. Only then can we observe it directly and truthfully, and we must observe it comprehensively, understanding and observing its general characteristics truthfully without error. Only then can we rely upon it, and our body, mind, and world can begin to transform. Through observation and comparison, we increasingly perceive the emptiness of the body and mind of the five aggregates until our perception of the entire world also begins to empty, and our mind-nature progressively approaches and aligns with Tathagatagarbha. Only when our mind-nature has truly transformed, with greed, hatred, delusion, and defilements removed, can we say that our mind-nature has relied on Tathagatagarbha and transformed. Only then can it be considered a preliminary success in the transference of reliance. By this stage, the sixth and seventh consciousnesses have long since transformed into wisdom, equivalent to a great Bodhisattva at the First Ground or above. 

If the mind still harbors greed, hatred, delusion, and afflictions, if defilements remain heavy, wisdom is inferior, and there are numerous deficiencies, then the mind has not relied on Tathagatagarbha, nor has it drawn near to it. The distance from Tathagatagarbha remains considerable, and the body and mind receive no substantial benefit. At this point, it does not constitute transference of reliance upon Tathagatagarbha, because the body has not transformed, the mind has not transformed; it remains the same body and mind, replete with the five poisons. By no means is this transference of reliance upon Tathagatagarbha; one is still relying on ignorance and afflictions, not relying on Tathagatagarbha, let alone achieving preliminary success in transference of reliance.

After realizing Tathagatagarbha, within the functioning of the five aggregates and eighteen realms, one must continuously observe the operation of Tathagatagarbha. This requires, at minimum, the subsequent wisdom of specific discrimination (prsthalabdha-jnana), and even later, a degree of the wisdom of the path (marga-jnana), in order to observe the mode and pattern of Tathagatagarbha's operation truthfully and according to principle. Otherwise, it belongs to inference and conjecture. Imagining the operation of Tathagatagarbha is not truthful observation, and one cannot observe Tathagatagarbha. Thus, one cannot truly understand the nature of Tathagatagarbha and cannot rely upon it. After enlightenment, each time one observes the operation of Tathagatagarbha upon the five aggregates, one's own body and mind will be affected. Comparing them – one pure, one defiled; one without mind, one with mind – one can thereby generate a mind of shame, self-reproach, and aspiration. Over time, with deep effort, one is gradually influenced and permeated by the mind-nature of Tathagatagarbha. Afflictions are eradicated, consciousness transforms into wisdom, and preliminary transference of reliance is achieved. Complete and ultimate transference of reliance is Buddhahood. 

After realizing Tathagatagarbha, in what aspects should one observe its purity? Observe it during the functioning of the five aggregates and during the functioning of the six sense faculties. For example, when seeing forms, you should observe how Tathagatagarbha is pure, without mental activities or thoughts, much less evil thoughts. We should also emulate it, take it as our model, and not have so many selfish thoughts, self-serving ideas, greed, contentiousness, or possessiveness; we must eliminate all such mental activities. When hearing sounds, observe how Tathagatagarbha is pure. No matter what sound it contacts, it remains unmoved, undisturbed by sounds. Therefore, when we hear others' speech, whether praise or insults, we should take Tathagatagarbha as our model and strive not to give rise to mental activities of greed or hatred. 

When the nose smells scents, the tongue tastes flavors, the body feels touches, and the mind cognizes dharmas – when facing all circumstances – one should observe how Tathagatagarbha is pure, how it is selfless, how it is without ego, and how it serves sentient beings. After observing in this way, the mind of the seventh consciousness will be permeated. Whenever any circumstance arises, one's own mind will accordingly become pure, bit by bit, and also begin to become selfless and egoless.

Through such continuous permeation, the mind gradually transfers its reliance. Mental activities will change, defilements will be eliminated, afflictions will be exhausted, and the great wisdom of the emptiness of self and phenomena will arise. The nature of consciousness transforms into the nature of wisdom: the sixth consciousness attains the wisdom of wonderful observation (pratyaveksana-jnana), and the seventh consciousness attains the wisdom of equality (samata-jnana). At this point, preliminary transference of reliance can be considered successful. Before this, it was not successful; one was merely learning gradually. Those who have not attained enlightenment should not casually speak of transferring reliance to Tathagatagarbha, as they are still far from such transference. Even those who have just attained enlightenment are not qualified to discuss transference of reliance, burdened as they are with numerous afflictions and shallow wisdom. Where is there any semblance of Tathagatagarbha?