Tathāgatagarbha Is Without Marks — How Can It Be Observed by the Mind Consciousness?

The tathāgatagarbha itself is without marks, yet it has the moving characteristics of its operation, leaving traces that can be followed. This unmarked 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 representation. As long as the tathāgatagarbha performs any operation, it can be detected by the sixth consciousness endowed with wisdom, which can seize the formless, markless traces of Him.

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

There is still a slight difference between observing the operation of the tathāgatagarbha's mental factors and observing the moving characteristics of the tathāgatagarbha's operation.

When the mind consciousness observes the moving characteristics of the tathāgatagarbha, these characteristics do not need to be manifested by the tathāgatagarbha, because the tathāgatagarbha is real; only false dharmas need to be manifested. This moving characteristic of the tathāgatagarbha's operation is also not the tathāgatagarbha's own substance; it is a characteristic manifested by the tathāgatagarbha—it is neither false nor true. For example, the realness and suchness of the tathāgatagarbha are neither true nor false. Nor are they real dharmas; 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 the Buddha's could not observe the substance of the tathāgatagarbha, nor could it observe the moving characteristics of the tathāgatagarbha's operation. Therefore it is said that the tathāgatagarbha is without marks and cannot be seen. Its moving characteristics of operation can only appear on the false dharmas of the five aggregates in dependence upon the tathāgatagarbha's operation; they are subsidiary to the tathāgatagarbha's functions and effects, not an entity in themselves.

The moving characteristic of the tathāgatagarbha's operation is a kind of mental sense-object (dharma-dust). Regardless of the wisdom and cognition of the mind consciousness, whether it exists or not, this mental sense-object characteristic always exists; it appears when the tathāgatagarbha operates and is not manifested, because there are no seeds. When the mind consciousness lacks wisdom, it cannot recognize this mental sense-object characteristic. Take another example: the operation of the tathāgatagarbha's mental factors is a kind of mental sense-object characteristic. Regardless of whether the mind consciousness exists, and regardless of whether the mind consciousness has the wisdom to recognize it, this mental sense-object characteristic always exists; it is not manifested by the tathāgatagarbha, but appears of itself 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 subjectively manifested 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 too clearly and precisely; those with observational wisdom can understand one another in their hearts.