Realizing the Tathagatagarbha is Enlightenment: Why Need Asraya-paravrtti?

The path of seeing is divided into the paths of seeing in the Mahayana and Hinayana; it is not exclusive to the Mahayana. The Mahayana path of seeing involves the actual realization of Tathagatagarbha. Realizing Tathagatagarbha is to perceive the path upon which Mahayana practice relies; it is not that realization is achieved only after subsequent successful conversion following the realization of Tathagatagarbha. The very moment one perceives Tathagatagarbha is the realization. As for conversion, it is indeed necessary to gradually undergo conversion after realization. Successful conversion means one's mental nature approaches the purity of Tathagatagarbha, afflictions are eradicated, and one attains the wisdom of consciousness-only. Thus, one enters the Tathagata's family, becoming a true child of the Buddha. 

If it is said that successful conversion is what constitutes the realization of the mind (enlightenment), then realizing Tathagatagarbha would not be enlightenment. Since it is not enlightenment, then one has not realized Tathagatagarbha; rather, one has intellectually understood that there is a Tathagatagarbha. An intellectually understood Tathagatagarbha confers no merit or benefit. Therefore, one would need to compare one's bodily, verbal, and mental actions against the purity of Tathagatagarbha to restrain the actions of the seven consciousnesses. Once restrained to a certain degree, such that afflictions no longer create unwholesome karma, it would then be considered realization. However, without genuine realization, such restraint is impossible to succeed, and thus the so-called conversion would never succeed. For without realization, how could conversion possibly succeed? And after realization, why would one need to succeed in conversion again and then re-establish it as realization? Isn't this a rather contradictory issue? 

Only after realization can one gradually convert towards the emptiness and purity of Tathagatagarbha. Finally, when the first dhyana arises and afflictions are eradicated, this is the most preliminary conversion. The second successful conversion occurs at the stage of the eighth ground bodhisattva. Ultimate successful conversion is achieved at the stage of buddhahood. Ordinary beings, having not realized, are not involved with the matter of conversion, let alone successful conversion; such a thing does not exist for them. To achieve successful conversion, one must at the very least eradicate afflictions, so that one's mental nature and wisdom are similar to and approach that of Tathagatagarbha. Tathagatagarbha has no ignorance or afflictions whatsoever, nor do habitual tendencies of afflictions exist. The sixth and seventh consciousnesses must rely on Tathagatagarbha to purify bodily, verbal, and mental actions and wisdom, diligently cultivating precepts, meditation, and wisdom. 

For the initial successful conversion, one must at least eradicate afflictions and become a bodhisattva at the third or fourth fruition stage before it can be tentatively called successful conversion. However, at this stage, the habitual tendencies of afflictions still remain, and the distance from Tathagatagarbha is still vast, requiring approximately two immeasurable eons of practice. Only upon reaching the state of non-learning in the Mahayana is there no further need to convert towards the mental nature and wisdom of Tathagatagarbha. It is clear that conversion is not something an ordinary, unrealized being can accomplish; it can only be contemplated upon.