The Tathāgatagarbha Is Markless: How Can It Be Observed by the Conscious Mind?

The tathāgatagarbha itself is without marks, but it has the moving characteristic of its functioning, and there are traces to be found. This markless moving characteristic does not need to be manifested by the tathāgatagarbha, because the tathāgatagarbha itself is true dharma, and true dharma does not need to be manifested in order to appear; therefore it is said that the tathāgatagarbha does not belong to either the inner or outer object-aspects. As long as the tathāgatagarbha performs any operation, it can be detected by the sixth consciousness endowed with wisdom, which can seize the trace of Him that is formless and markless.

The operation of the mental factors (caittas) of the tathāgatagarbha also has a moving characteristic, and the sixth consciousness that has transformed consciousness into wisdom can fully observe directly, in the present, the formless and markless mode of operation of the mental factors of the tathāgatagarbha mind. From the swaying of objects, we can fully observe how great the force of the wind is; the force of the wind is a mark that is formless and markless, and the sixth consciousness can fully observe it directly in the present. Observing the tathāgatagarbha follows the same principle.

Observing the operation of the mental factors of the tathāgatagarbha and observing the moving characteristic of the tathāgatagarbha's functioning still differ slightly.

When the mind consciousness observes the moving characteristic of the tathāgatagarbha, this characteristic does not need to be manifested by the tathāgatagarbha, because the tathāgatagarbha is real; only illusory dharmas need to be manifested. This moving characteristic of the tathāgatagarbha's functioning is also not the substance of the tathāgatagarbha itself; it is a mark manifested by the tathāgatagarbha—it is neither false nor true. For example, the suchness and true-ness of the tathāgatagarbha are neither true nor false. Nor is it a real dharma; the only real dharmas are the substance of the tathāgatagarbha itself and the Buddha-nature.

Within the nirvāṇa without remainder of an arhat, even wisdom as supreme as that of a Buddha cannot observe the substance of the tathāgatagarbha, nor can it observe the moving characteristic of the tathāgatagarbha's operation. Therefore it is said that the tathāgatagarbha is without marks and cannot be seen. Its moving characteristic of functioning can only appear on the illusory dharmas of the five aggregates in dependence upon the tathāgatagarbha's operation; it is subordinate to the functional activities of the tathāgatagarbha and is not an entity.

The moving characteristic of the tathāgatagarbha's functioning is a kind of mental sense-object (dharma-viṣaya). Regardless of the wisdom and cognition of the mind consciousness, whether it exists or not, this mental sense-object mark always exists; it is manifested when the tathāgatagarbha operates, not produced by manifestation, because there are no seeds; when the mind consciousness lacks wisdom, it cannot recognize this mental sense-object mark. Another example: the operation of the mental factors of the tathāgatagarbha is a kind of mental sense-object mark; regardless of whether the mind consciousness exists, and regardless of whether the mind consciousness has the wisdom to recognize it, this mental sense-object mark always exists; it is not manifested by the tathāgatagarbha, but is self-manifested when the tathāgatagarbha operates.

It is like a person walking, sitting, or lying down under the sunlight in the daytime: shadows of walking, sitting, and lying down will appear, and these shadows are not manifested subjectively by the person. The principle of the two is similar, but not entirely the same. Dharmas that are too profound and subtle cannot be explained very clearly and in fine detail; those who possess the wisdom of observation can understand each other's meaning mind to mind.