Even Good Medicine Cannot Cure the Disease

A: Precepts, meditation, and wisdom are the main path of practice; these three must be equally maintained without neglect.

B: The Tathagatagarbha inherently observes no precepts, practices no meditation, and cultivates no wisdom. Precepts, meditation, and wisdom are superfluous words.

A: The goal of learning Buddhism is to attain liberation, freeing oneself from all worldly entanglements.

B: The Tathagatagarbha is inherently liberated and inherently unfettered.

A: Only with complete mastery of meditative concentration can one realize the Way; one must diligently cultivate meditative concentration.

B: The Tathagatagarbha inherently possesses meditative concentration; it requires no cultivation.

A: If one resolves to renounce the household life for practice, subduing afflictions becomes easier, and meditative concentration grows rapidly.

B: The Tathagatagarbha is inherently renounced; it requires no further renunciation.

A: Achieving Buddhahood through practice requires three great asamkhyeya kalpas.

B: The Tathagatagarbha is inherently Buddha; it requires no further becoming.

A: Continuously observe your own mind, subdue afflictions, and remove defilements.

B: The Tathagatagarbha is inherently pure, free from afflictions and defilements.

A: Then do you still need to practice?

B: The Tathagatagarbha is inherently Buddha; it requires no practice.

A: Why did you engage in divisive speech and violate precepts today?

B: All this was done by the Tathagatagarbha.

A: Let's not speak of the Tathagatagarbha; let's only talk about you.

B: I rely on the Tathagatagarbha; I turn to rely on the Tathagatagarbha.

A: How did you turn to rely on it?

B: ·········

Tathagatagarbha: B, I seriously doubt that you were born from me. How is it that you bear no resemblance to me whatsoever? I also suspect you have no real intention to learn Buddhism or practice, merely using my name as a banner while doing nothing yourself. The difference between us is so vast. My nature is inherently pure – why are your afflictions so deep? I am Buddha – why do you still struggle bitterly within the six realms? I am liberated – why are you bound everywhere? I never create verbal karma – why do you constantly engage in divisive speech, false speech, harsh speech, and gossip? I constantly abide in meditative concentration – why is your mind scattered and grasping everywhere? I am inherently renounced – why can you not abandon loved ones, sever attachments, and relinquish worldly fame, praise, gain, honor, glory, and wealth? I possess perfect wisdom – why are you so ignorant?

B: It's fine as long as you are well; I turn to rely on you.

Tathagatagarbha: Empty words of turning to rely? Be careful. If you fall into the three evil realms again, I won't accompany you. Each must bear their own karma; even your own mother is of no use. I hope you will take care of yourself. In the future, stop using me as an excuse and don't pin all your misdeeds on me. I will not bear your retribution for you, nor will I attain Buddhahood for you.

B: ··········

A: Don’t think that relying on the Tathagatagarbha is a guarantee. Do what you ought to do. Laziness is useless; shortcuts are even less so. Glib talk and verbal Zen cannot counteract karma and cause and effect. The Dharma of the Tathagatagarbha is the supreme medicine for curing illness, yet you only play with it and refuse to take it. Then you will indeed be beyond cure.