What Exactly Does It Mean to Rely on the Tathāgatagarbha?

Nowadays many people talk a great deal about taking refuge in the tathāgatagarbha, but there is something of grasping at shadows in the wind about it. Because if we want to rely on something, we must first find that thing, and understand that thing, and then judge whether that thing is worth relying on, whether it can be relied upon, how to rely on it, what conditions are needed to rely on it, and what will happen after relying on it. All of these require us to understand, think about, and observe, and then take practical action in order to achieve the purpose of relying on it and gain safety and benefit. Taking refuge in the tathāgatagarbha must also be done this way. For example, if we want to rely on a big tree to rest and enjoy its shade, we first need to find that big tree accurately and without error, and be able to observe and measure it, then figure out how to walk under the tree, and then judge where it is suitable and more comfortable to lean, where we can shelter from wind and rain and sun, and then place a cushion and sit down leaning against it. Taking refuge in the tathāgatagarbha follows the same principle. 

If we want to take refuge in the tathāgatagarbha, we must first realize Him, and only then can we directly and truly observe Him, and we must observe Him comprehensively. Only when we have truly understood and observed the general nature of the tathāgatagarbha without error can we rely on Him, and only then will our body and mind and world begin to transform. Through observation and comparison, we increasingly see the body and mind of the five aggregates as empty, until even the dharmas of the entire world begin to be empty, and our mental disposition draws closer and closer to that of the tathāgatagarbha. Only when the mental disposition has truly transformed, with the afflictive defilements of greed, hatred, and delusion removed, can we say that our mental disposition has been transformed by taking refuge in the tathāgatagarbha, and this counts as the initial success of the transformation of the basis (āśraya-parāvṛtti). At this point consciousness has already been transformed into wisdom, equivalent to a great bodhisattva at the first bhūmi or above. If the mind still has the afflictions of greed, hatred, and delusion, if the defilement is still very heavy, if wisdom is still very lowly and has extremely many deficiencies and omissions, then the mind has not taken refuge in the tathāgatagarbha, nor has it drawn near to the tathāgatagarbha; the distance from the tathāgatagarbha is still considerable, and neither body nor mind has received any real benefit. At this time it does not count as the transformation of the basis as tathāgatagarbha (āśraya-parāvṛtti-tathāgatagarbha), because the body has not transformed and the mind has not transformed either; it is still the same body and mind as before, complete with the five poisons. In no way is that the transformation of the basis as tathāgatagarbha; one is still relying on ignorance and afflictions, not relying on the tathāgatagarbha, let alone achieving the initial success of the transformation of the basis. 

After realizing the tathāgatagarbha, one must continuously observe the functioning of the tathāgatagarbha amid the operation of the five aggregates and the eighteen realms. This requires at least the differentiated-wisdom of the wisdom acquired after realization (post-enlightenment wisdom), and even later a bit of the wisdom of the varieties of paths, in order to observe, in accordance with reality, the manner and patterns of the tathāgatagarbha's functioning. Otherwise it belongs to inference and speculation; imagining the functioning of the tathāgatagarbha is not true observation, and one will not be able to observe the tathāgatagarbha. Then one cannot truly understand the nature of the tathāgatagarbha, and thus cannot take refuge in the tathāgatagarbha. After enlightenment, each time one observes the functioning of the tathāgatagarbha upon the five aggregates, one's own body and mind will be touched. Comparing the two, one is pure and the other defiled, one has mind and the other has no mind; in this way a sense of shame, self-reproach, and aspiration can arise. Over a long time, with deepening practice, one is gradually influenced and perfumed by the mental disposition of the tathāgatagarbha; afflictions are severed, consciousness is transformed into wisdom, and the initial transformation of the basis succeeds. The complete and thorough transformation of the basis is Buddhahood. 

After realizing the tathāgatagarbha, in what aspects should one observe His purity? Observe within the operation of the five aggregates and within the operation of the six faculties. For example, when we see forms, you should observe how the tathāgatagarbha is pure, without mental activity or thought, and even more without any wrong intentions. We should also be like Him, taking Him as our model, not having so many selfish thoughts and distractions, self-serving ideas, greed, competitiveness, and possessiveness; these mental actions must be removed. When hearing sounds, one should observe how the tathāgatagarbha is pure. Whenever He contacts any kind of sound, He remains suchness is immovable (tathatā-acalita), not turned by the sound. So when we hear others' words, whether sounds of praise or sounds of insult, we should take the tathāgatagarbha as our model and try not to be moved in mind. 

When the nose smells scents, the tongue tastes flavors, the body feels tangibles, and the mind discerns dharmas—when facing all states—one should observe how the tathāgatagarbha is pure, how selfless, how without self, how He serves sentient beings. After observing in this way, the mind of the seventh consciousness will be perfumed, and whenever any state arrives, one's own mind will likewise become purified bit by bit, and begin to become selfless and without self. In this way one gradually transforms the basis over; mental actions change, defilements are eliminated, afflictions are exhausted, and the great wisdom of emptiness of both person and dharmas arises, transforming the nature of consciousness into the nature of wisdom. The sixth consciousness possesses the wisdom of wonderful observation, and the seventh consciousness possesses the wisdom of equality; at this point the initial transformation of the basis is considered successful. Before this, it is not successful; one is only slowly learning. Those who have not attained enlightenment should not casually speak words like "transforming the basis as tathāgatagarbha," because they are still too far from the transformation of the basis. Even those who have just attained enlightenment are not qualified to discuss the matter of the transformation of the basis—with a pile of afflictions and shallow wisdom, where is there even the slightest appearance of the tathāgatagarbha?