The Non-Interchangeability of Spiritual Cultivation

To attain true liberating wisdom, one should not inquire into the specific division of labor between the tathāgatagarbha and the manas within all dharmas. If one attempts through speculative reasoning to delineate the respective functions of the true mind and the deluded mind, clearly separating their operational domains, this would be tantamount to directly pointing out which is the tathāgatagarbha and which is the manas. What would be the consequence of such an approach? It would entangle one in conceptual thinking and intellectual understanding, obstructing actual practice to the extent that genuine realization becomes unattainable, and the great matter of birth and death remains unresolved. Do you suppose that this would lead to direct awakening, seemingly convenient and effortless, eliminating the need for diligent study, cultivation, or introspection? However, it is often where gain seems easiest that loss actually lies. There are no shortcuts on the path of practice. Only through earnest, steadfast cultivation can one achieve genuine accomplishment.

Whoever practices will attain; do not expect to receive others' specific and meticulous assistance effortlessly. The responsibilities assigned to each must be fulfilled by that very one; they cannot substitute for each other. The more help one receives, the less effort one exerts oneself, the shallower the wisdom gained, and the fewer the merits and spiritual benefits received. If a Buddha could substitute for sentient beings in realizing the Way and attaining Buddhahood, the Buddha would merely need to explain all the critical junctures and esoteric meanings from the state of sentient beings to Buddhahood, describing the splendors of the Buddha-land. Once sentient beings fully comprehended and understood, they would immediately become Buddhas. How wonderful that would be! The Buddha would be spared effort, sentient beings would be relieved of toil, and all would rejoice. But is this feasible?

The tasks that belong to the seven consciousnesses cannot be performed by the tathāgatagarbha, nor can they be accomplished by Buddhas or Bodhisattvas. Conversely, the functions proper to the tathāgatagarbha cannot be undertaken by the seven consciousnesses. Otherwise, if only the tathāgatagarbha existed, it could resolve all problems, and the seven consciousnesses could do whatever they pleased—sleeping all day or perishing would be acceptable. In reality, this is not the case. Between the seven consciousnesses and the tathāgatagarbha, and between sentient beings and Buddhas, there exists a distinct division of labor: each bears its own responsibilities, and each resolves its own respective issues.