What Is the Purpose of Studying Buddhist Dharma Theory?

The purpose of studying the Dharma should be to attain liberation from the bondage of the five aggregates and the constraints of all phenomena. Who attains liberation? It is the sixth and seventh consciousnesses that attain liberation; it is the first seven consciousnesses that attain liberation. Because the first seven consciousnesses are bound by the self of the five aggregates, afflicted by self-attachment, constrained by phenomena, and afflicted by attachment to phenomena, the study of Dharma and its theories is precisely to enable the seven consciousnesses to fully and completely recognize the illusory and unreal nature of the five aggregates, the suffering of birth and death caused by attachment, and to fully and completely recognize the illusory and unreal nature of phenomena and the constraints they impose, thereby breaking free from bondage and attaining liberation. If the purpose of studying the Dharma is merely to acquire theoretical knowledge, allowing the mind to flaunt and boast about it everywhere to display erudition, this is a misuse of effort. It is another form of attachment, still ignorance and bondage.

Many people study the Dharma of Tathāgatagarbha, applying it to everything they discuss, yet never addressing how the seven consciousnesses and five aggregates should be cultivated to bring about change, eliminate ignorance, and free themselves from the bondage of afflictions. They never learn to compare themselves with the pure conduct of Tathāgatagarbha, how to repent and eliminate the defiled conduct of the seven consciousnesses and five aggregates. They separate the pure principle of Tathāgatagarbha from the five aggregates and seven consciousnesses, treating Tathāgatagarbha as mere lip service while the mental conduct of the seven consciousnesses remains unchanged. They are enthusiastic about pursuing theories but do not devote themselves to introspecting the ignorance and afflictions within their own minds, nor do they contemplate how to cleanse the defilements within. Such an approach to studying the Dharma has nothing to do with actual practice. Instead, it increases arrogance, leading them to look down on others because of their perceived knowledge. Consequently, it only adds to their ignorance and afflictions. Why go through such trouble?

We should all clearly understand that regardless of what Tathāgatagarbha is like, it does not represent the mental conduct of the seven consciousnesses. Tathāgatagarbha is the emperor, while your seven consciousnesses and five aggregates remain lowly subjects, commoners clothed in plain cloth, impoverished people. One cannot substitute for the other. Only by learning the purity and selflessness of Tathāgatagarbha, eliminating defilements, and attaining merit and wisdom can you gradually rise in status. Only when your merit, wisdom, and conduct are on par with Tathāgatagarbha will you become an emperor like Tathāgatagarbha, attaining supreme nobility. Those who do not observe their own minds, do not repent of their mental afflictions, do not wish to change themselves, and whose body and mind undergo no transformation, who do not practically engage in cultivating precepts, meditation, and wisdom—such individuals cannot be called practitioners; they are not even close to the path of cultivation. It is already quite fortunate if the theories they learn do not become their own burden. Therefore, please do not speak of Tathāgatagarbha while being heavily burdened by greed, hatred, and delusion without self-awareness.