The Gap Between the Realization of Tathagatagarbha and Successful Paravritti into Tathagatagarbha

Attaining Tathāgatagarbha is the prerequisite, while successful transference is the result. Between the prerequisite and the result lies an immensely long period, nearly an immeasurable kalpa. After enlightenment, one can directly observe the operation of Tathāgatagarbha within the five aggregates (skandhas). After developing particularized wisdom (pratiniyatā jñāna), wisdom grows increasingly profound and subtle, and the observation of Tathāgatagarbha becomes ever more meticulous. Through this observation, one discovers that the five aggregates appear increasingly unreal, and attachment to the body of the five aggregates gradually weakens and fades. Simultaneously, one can observe the pure, non-active (anabhisaṃskāra) nature of Tathāgatagarbha in its operation, as well as its active (abhisaṃskāra) nature characterized by selflessness and absence of afflictions.

Both the pure, non-active nature and the affliction-free active nature of Tathāgatagarbha represent exceptionally pure, selfless, and excellent qualities. The sixth and seventh consciousnesses are subtly influenced and nurtured by these qualities, causing one's mental disposition to transform imperceptibly, increasingly aligning with the disposition of Tathāgatagarbha. This is what is referred to as transference to Tathāgatagarbha. Although it is said that one relies on Tathāgatagarbha to transform one's own mental disposition, the change has not yet progressed from quantitative accumulation to qualitative transformation. The accumulated quantity is still insufficient to fundamentally and actually alter one's mental disposition. Therefore, reliance on Tathāgatagarbha is not yet successful.

What are the signs of successful transference? The primary signs of success lie in the transformation of mental disposition: the elimination of afflictions, purification of the mind, complete endowment with precepts (śīla), meditative concentration (samādhi), and wisdom (prajñā), vastness of mind, profound vows, selflessness and fearlessness, and the state of non-self and non-action. Śīla (precepts) is manifested in the perfect practice of the Bodhisattva precepts. One naturally upholds all formed precepts (sanimitta-śīla) without transgression, without suppression or control by the conscious mind; all actions spontaneously accord with the precepts. When the mind is transformed, bodily, verbal, and mental actions naturally become pure, and one then naturally transitions to the practice of formless precepts (animitta-śīla). The mind is the master of all things; when the mind is pure, everything is pure. Only with a purified, affliction-free mind does one have the capability and qualification to practice formless precepts. Those who have not eradicated afflictions cannot receive and uphold formless precepts because their minds lack self-discipline.

In terms of samādhi (meditative concentration), one must be fully endowed with the first dhyāna (meditative absorption) up to the fourth dhyāna. Only by possessing the first dhyāna can one ensure a pure, affliction-free mind and give rise to profound wisdom. Without the first dhyāna, afflictions inevitably manifest. One cannot even guarantee non-transgression of formed precepts, let alone possess the qualification or capability to receive and uphold formless precepts, due to an impure mind burdened with afflictions. In terms of prajñā (wisdom), the sixth and seventh consciousnesses have transformed into wisdom, possessing profound consciousness-only wisdom (vijñapti-mātratā-jñāna), knowing that all phenomena are merely consciousness, with nothing else existing.

A Bodhisattva whose mental disposition has successfully transferred to Tathāgatagarbha can, like Tathāgatagarbha, be both active and non-active. When active, they are selfless; when non-active, they are without self. Action and non-action, selflessness and non-self, are perfectly combined without contradiction. Due to profound samādhi and prajñā, the mind is empty and formless. Formlessness leads to non-action; they do not crave worldly phenomena, their minds turn away from the mundane, and they abide in non-activity—formless, wishless, and non-creating. Yet, their minds are capable of compassionately pitying sentient beings. They propagate the Dharma and benefit beings not for personal gain, but to repay the Buddha's kindness, vowing to continue the Buddha's lineage. They generate the Ten Inexhaustible Vows, inherit the Tathāgata's family work, widely deliver boundless sentient beings, and continue this throughout the endless future, never ceasing.