What Truly Counts as Relying on the Tathāgatagarbha

Nowadays many people talk a great deal about taking refuge in the tathāgatagarbha, but there is something of chasing the wind and grasping at shadows about it. Because if we want to rely on something, we must first find that thing, understand it, and then judge whether it is worth relying on, whether we can rely on it, how to rely on it, and what conditions are needed to rely on it, as well as what will happen after we rely on it. All of this requires 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 over to the base of the tree, and judge where it is suitable and more comfortable to lean, where we can shelter from wind and rain and sun; then place a cushion, sit down, and lean 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 through seeing the mind and seeing the nature, and only then can we directly and truthfully observe Him, and observe Him comprehensively. Only when we have truthfully understood and observed the general characteristics of the tathāgatagarbha without error can we rely on Him, and only then can our body and mind and world begin to transform. Through observation and comparison, we increasingly see the body-and-mind world of the five aggregates as empty, until even the dharmas of the entire world begin to empty, and our mental nature draws ever closer to and converges with the tathāgatagarbha. Only when our mental nature has truly transformed, having removed the afflictive defilements of greed, hatred, and delusion, can we say that our mental nature 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 one has already transformed consciousness into wisdom, equivalent to a great bodhisattva at or above the first bhūmi.  

If the mind still has the afflictions of greed, hatred, and delusion, if the defilements are still very heavy, wisdom is still very lowly and has extremely many deficiencies and omissions, then the mind has not taken refuge in the tathāgatagarbha, has not drawn near to the tathāgatagarbha, and the distance from the tathāgatagarbha is still considerable; 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; 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 having achieved the initial success of the transformation of the basis. 
After realizing the tathāgatagarbha, in the operation of the five aggregates and the eighteen realms, one continuously observes the functioning of the tathāgatagarbha. This requires at minimum the wisdom of specific characteristics — 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 truthfully and accurately the manner and patterns of the tathāgatagarbha's functioning. Otherwise it belongs to inference and speculation; imagining the tathāgatagarbha's functioning is not truthful observation, and one cannot observe the tathāgatagarbha. Then one cannot truly understand the characteristics of the tathāgatagarbha, and cannot take refuge in the tathāgatagarbha. After enlightenment, each time one observes the tathāgatagarbha's operation upon the five aggregates, one's own body and mind will be touched. Comparing them, one is pure and one is defiled, one is without mind and one has mind; in this way one can give rise to a sense of shame, self-reproach, and aspiration. Over time, with deepening practice, one is gradually influenced and permeated by the mental nature of the tathāgatagarbha; afflictions are eradicated, 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 we observe His purity? Observe in the operation of the five aggregates and in 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 distracting notions, self-serving ideas, greed, competitiveness, and possessiveness; all these mental actions must be removed. When hearing sounds, observe how the tathāgatagarbha is pure; no matter what kind of sound He contacts, He remains suchness is immovable (tathatā-acalita), not turned by sounds. So when we hear others' words, whether sounds of praise or sounds of insult, we should take the tathāgatagarbha as our model and try our best 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 — we 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 permeated, and whenever any state arrives, one's own mind will accordingly become purified little by little, 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 realized enlightenment should not casually say things like "transform the basis as tathāgatagarbha," because they are still too far from the transformation of the basis. Even those who have just realized enlightenment are not qualified to discuss the issue of the transformation of the basis — with a heap of afflictions and shallow wisdom, where is there even a trace of the tathāgatagarbha's likeness?