Even Good Medicine Cannot Cure the Disease

A: Precepts, samādhi, and wisdom are the main thread of practice; the three must be cultivated in equal balance, and none may be neglected.

B: The tathāgatagarbha originally keeps no precepts, cultivates no samādhi, and cultivates no wisdom—precepts, samādhi, and wisdom are superfluous words.

A: The goal of studying Buddhism is to attain liberation, liberation from all the entanglements of the world.

B: The tathāgatagarbha is originally liberated, originally without bondage.

A: Only with meditative concentration (samādhi) fully accomplished can one realize the Path; you must cultivate meditative concentration well.

B: The tathāgatagarbha is inherently endowed with meditative concentration; there is no need to cultivate it.

A: If you can resolve to leave home and practice, subduing afflictions is relatively easy, and meditative concentration will grow rapidly.

B: The tathāgatagarbha has left home from the very beginning; there is no need to leave home again.

A: Attaining buddhahood through practice takes three great asaṃkhyeya kalpas.

B: The tathāgatagarbha is originally a Buddha; there is no need to become a Buddha again.

A: Reflect back upon your own mind more often, subdue afflictions, and remove defilement.

B: The tathāgatagarbha is originally pure, without afflictions or defilement.

A: Then do you still need to practice?

B: The tathāgatagarbha is originally a Buddha; there is no need to practice.

A: Why are you sowing discord and breaking the precepts today?

B: All of this was done by the tathāgatagarbha.

A: Never mind the tathāgatagarbha—let's just talk about you.

B: I rely on the tathāgatagarbha and accomplish the transformation of the basis as tathāgatagarbha.

A: How have you accomplished the transformation of the basis?

B: ·········

Tathāgatagarbha: B, I seriously doubt that you were born of me—how is it that you bear not the slightest resemblance to me? I also doubt that you have any real intention to study Buddhism and practice; you merely wave my banner while doing nothing yourself. The difference between us is so great: I am intrinsically pure—why are your afflictions so heavy? I am a Buddha—why are you still struggling bitterly through the six realms? I am liberated—why are you bound everywhere? I never commit verbal karma—why do you constantly sow discord, utter falsehoods, engage in divisive speech, and use harsh words? I am always in samādhi—why is your mind scattered and grasping everywhere? I have left home from the very beginning—why can you not forsake your kin and sever your attachments, giving up worldly fame, gain, and splendor? I am endowed with wisdom—why are you so foolish?

B: As long as you're fine, that's enough—I'll transform my basis into you.

Tathāgatagarbha: Transformation of the basis by mere lip service? Be careful—if you fall again into the three evil realms, I will no longer accompany you. Each person must personally undergo their own karma; even your own mother cannot help you. I advise you to conduct yourself well. From now on, stop using me as a talking point, and stop pinning all your misdeeds on me. I will not undergo retribution on your behalf, nor become a Buddha for you.

B: ··········

A: Don't think that leaning on the tathāgatagarbha makes you heaven itself. Do whatever it is you ought to do—laziness is useless, and there are no shortcuts. Glib talk and mere verbal Chan cannot withstand karmic power and cause and effect. The dharma of the tathāgatagarbha is a supreme medicine for curing illness, yet you only play with it without taking it—then there will be no medicine left to cure you.