Relying on the self-nature of suchness, who is the master?

The so-called "reliance" means to depend upon, just like depending on a great tree—because one knows the great tree is sturdy, able to shelter from wind and rain, able to avoid the scorching heat of the sun, and able to let the body rest; and at the same time, only by knowing where the great tree is located can one walk toward it and sit or lie down leaning against it. It is also like living by depending on a great mountain—because one knows that in the great mountain there are all kinds of mountain delicacies and wild game to eat, trees for building houses, and firewood for cooking meals; and only by knowing information such as the terrain, topography, and altitude of the mountain's location can one go to the great mountain and settle down one's household and livelihood.

The operation of any matter is directed by the manas, which is the chief commander and regulator. Of course, relying on the tathatā (suchness) as a dharma is no exception. Therefore, before relying on tathatā, the manas must understand the nature and characteristics of tathatā and know where tathatā is located; only then can it, in accordance with the nature of tathatā, adjust its own body and mind, direct its mental activities toward tathatā, remove all kinds of defilements, and gradually transform toward purity and non-action. In this way, the manas must realize the self-nature of tathatā before one can speak of relying upon, depending on, and directing oneself toward it; if tathatā is not realized, one cannot direct oneself toward tathatā, just like a blind person who cannot see the sun. Therefore, when the mind consciousness attains the fruits or the mind consciousness sees the mind, it is still no different from a blind person, unable to direct itself toward non-action and unable to empty the mind.