How to Truly Rely on Tathagatagarbha

Nowadays, many people talk extensively about relying on Tathagatagarbha, often with an air of grasping at shadows. Because if we wish to rely on something, we must first find that thing, understand it, then judge whether it is worthy of reliance, whether we can rely on it, how to rely on it, what conditions are necessary for reliance, and what will happen after relying on it. All these aspects require us to understand, contemplate, and observe before taking practical action to achieve the purpose of reliance and obtain safety and benefit. The same applies to wanting to rely on Tathagatagarbha. For example, if we wish to rely on a large tree for rest and shade, we first need to accurately locate that tree, be able to observe and assess it, figure out how to get under the tree, then determine where it is suitable and more comfortable to lean against it, where it can provide shelter from wind, rain, and sun, and finally place a cushion and sit down leaning against it. The principle of relying on Tathagatagarbha is the same.

If we wish to rely on Tathagatagarbha, we must first realize it. Only then can we observe it directly and as it truly is, and we must observe it comprehensively, understanding and observing the general nature of Tathagatagarbha accurately and without error. Only then can we rely upon it, and only then can the transformation of body, mind, and world begin. Through observation and comparison, we increasingly see the emptiness of the body-mind world of the five aggregates, until the dharmas of the entire world also begin to appear empty, and the mind-nature increasingly approaches and becomes identical with Tathagatagarbha. Only when the mind-nature has truly transformed, with the defilements of greed, hatred, and delusion removed, can we say that our mind-nature has been transformed through reliance on Tathagatagarbha, and this can be considered a preliminary success in paravritti (turning to rely). At this stage, consciousness has already been transformed into wisdom, equivalent to a great Bodhisattva of the first bhumi or above.

If the mind still harbors the afflictions of greed, hatred, and delusion, if defilements remain heavy, if wisdom is still inferior, and there are extremely many deficiencies and flaws, then the mind has not relied on Tathagatagarbha, nor has it drawn near to it; the distance from Tathagatagarbha remains quite far, and body and mind receive no definite benefit. At this point, it does not constitute paravritti to Tathagatagarbha, because the body has not transformed, nor has the mind transformed; it is still the same body and mind as before, complete with the five poisons. In that case, it is by no means paravritti to Tathagatagarbha, but rather still relying on ignorance and afflictions, not relying on Tathagatagarbha, let alone achieving preliminary success in paravritti.

After realizing Tathagatagarbha, one must continuously observe its operation within the functioning of the five aggregates and the eighteen realms. This minimally requires the acquired wisdom of differentiated knowledge (prstha-labdha-jnana), and later even a measure of the wisdom of the path (marga-jnana), in order to observe the mode and patterns of Tathagatagarbha's operation as they truly are and in accordance with principle. Otherwise, it belongs to inference and conjecture; imagining Tathagatagarbha's operation is not true observation, and one cannot observe Tathagatagarbha. Then one cannot truly understand the nature of Tathagatagarbha, and thus cannot rely upon it. After realization, each time one observes Tathagatagarbha's operation upon the five aggregates, one's own body and mind will be affected to some extent. Comparing them, one is pure while the other is defiled, one has mind while the other is mindless. In this way, feelings of shame, self-reproach, and aspiration arise. With prolonged and deepening practice, one is gradually influenced and permeated by the mind-nature of Tathagatagarbha. When afflictions are eradicated and consciousness is transformed into wisdom, preliminary paravritti is achieved. Complete and thorough paravritti is Buddhahood.

After realizing Tathagatagarbha, in which aspects should one observe its purity? Observe during the operation of the five aggregates (skandhas) and during the functioning of the six sense faculties. For example, when we see forms, you should observe how Tathagatagarbha is pure, without mental activity or thought processes, let alone evil thoughts. We should also emulate it, take it as our model, and not have so many selfish thoughts, self-serving ideas, greed, contentiousness, or possessiveness; we should remove these mental activities. When hearing sounds, observe how Tathagatagarbha is pure. No matter what kind of sound it contacts, it remains unmoved and undisturbed by the sound. Therefore, when we hear others speak, whether words of praise or insult, we should take Tathagatagarbha as our model and try our best not to be moved.

When the nose smells scents, the tongue tastes flavors, the body feels touches, and the mind cognizes dharmas, when facing all circumstances, one should observe how Tathagatagarbha is pure, how it is selfless, how it is egoless, and how it serves sentient beings. After observing in this way, the mind of the seventh consciousness will be influenced. Whenever any circumstance arises, one's own mind will gradually become purified bit by bit and also begin to become selfless and egoless. In this way, one gradually undergoes paravritti; mental activities change, defilements are eliminated, afflictions are completely severed, and the great wisdom of emptiness of self and emptiness of dharmas arises. Consciousness-nature is transformed into wisdom-nature: the sixth consciousness attains the wisdom of wonderful observation (pratyaveksana-jnana), and the seventh consciousness attains the wisdom of equality (samata-jnana). At this point, preliminary paravritti can be considered successful. Before this, it was not successful; one was only gradually learning. Those who have not realized enlightenment should not casually speak of paravritti to Tathagatagarbha, as they are still too far from achieving it. Even those who have just realized enlightenment are not qualified to discuss paravritti, burdened as they are with many afflictions and possessing shallow wisdom – how could they bear any resemblance to Tathagatagarbha?