What Ultimately Constitutes Truly Taking Refuge in the Tathāgatagarbha

Nowadays many people talk at great length about taking refuge in the tathāgatagarbha, but there is something of chasing shadows in it. Because if we want to rely on something, we must first find that thing, and understand that thing, and then judge whether that thing is worth relying on, whether it can be relied upon, how to rely on it, what conditions are needed to rely on it, and what will happen after relying on it. All of these require 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. Wanting to take refuge in the tathāgatagarbha must be done in the same 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 to the foot of that tree, and then judge where it is suitable and more comfortable to lean against, where we can be sheltered from wind and rain and shielded from the sun, and then place a cushion and sit down leaning against it. Taking refuge in the tathāgatagarbha follows the same principle. 

If we want to take refuge in the tathāgatagarbha, we must first attain enlightenment to Him—seeing the true mind and seeing the nature—and only then can we observe Him directly and as He truly is, and we must observe Him comprehensively, understanding and observing the general nature of the tathāgatagarbha truthfully and without error; only then can we rely upon Him, and only then can our body, mind, and world begin to transform. Through observation and comparison, we see the body and mind of the five aggregates as increasingly empty, until even our cognition of the entire world begins to empty out, and our mental nature draws ever closer to convergence with the tathāgatagarbha. Only when the mental nature has truly transformed, having removed the defilements of greed, hatred, and delusion, can we say that our mental nature has taken refuge in the tathāgatagarbha and has transformed; only then does this count as the initial accomplishment of the transformation of the basis (āśraya-parāvṛtti). And by this time, the sixth and seventh consciousnesses would have already transformed consciousness into wisdom, equivalent to a great bodhisattva of the first bhūmi or above. 

If the mind still has the afflictions of greed, hatred, and delusion, if the defilements are still very heavy, if wisdom is still very lowly and has extremely many deficiencies and omissions, then the mind has not taken refuge in the tathāgatagarbha, nor has it drawn near to the tathāgatagarbha; the distance from the tathāgatagarbha is still quite far, and neither body nor mind has received any real benefit. At this time, this does not count as the transformation of the basis as 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 can this be called 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 accomplishment of the transformation of the basis.

After attaining realization of the tathāgatagarbha, in the operation of the five aggregates and the eighteen realms, one must continuously observe the functioning of the tathāgatagarbha. This requires at minimum the specific-characteristic wisdom and the wisdom acquired after realization (post-realization wisdom), and even later a bit of the wisdom of the varieties of paths, in order to observe truthfully and as it truly is the manner and patterns of the tathāgatagarbha's functioning. Otherwise it belongs to inference and speculation; imagining the functioning of the tathāgatagarbha is not truthful observation, and one cannot observe the tathāgatagarbha. Then one cannot truly understand the nature of the tathāgatagarbha, and thus cannot take refuge in the tathāgatagarbha. After enlightenment, each time one observes the functioning of the tathāgatagarbha upon the five aggregates, one's own body and mind will be touched. Comparing the two, one is pure and the other defiled, one is without mind and the other has mind; in this way, a mind of shame, self-reproach, and aspiration can arise. Over time, with deepening practice, one is gradually influenced and permeated by the mental nature of the tathāgatagarbha; afflictions are eliminated, consciousness is transformed into wisdom, and the initial transformation of the basis is accomplished. The complete and thorough transformation of the basis is Buddhahood. 

After attaining realization of the tathāgatagarbha, in what aspects should one observe His purity? Observe in the operation of the five aggregates and in the operation of the six faculties. For example, when seeing 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, and not have so many selfish thoughts and distracting notions, self-serving ideas, greed, competitiveness, or possessiveness; all these mental activities must be removed. When hearing sounds, observe how the tathāgatagarbha is pure: whenever He contacts any kind of sound, He remains suchness immovable, not turned by the sound. 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 give rise to mental activities of greed and hatred. 

When the nose smells scents, the tongue tastes flavors, the body feels tangibles, and the mind discerns dharmas—when facing all states—one should observe how the tathāgatagarbha is pure, how selfless, how without self, and 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 also gradually purify bit by bit, and begin to become selfless and without self.

Through such continuous permeation, the mind slowly transforms its basis; mental activities will change, defilements are eliminated, afflictions are completely severed, 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 comes to possess the wisdom of wonderful observation, and the seventh consciousness comes to possess the wisdom of equality; at this point, the initial transformation of the basis is accomplished. Before this, it is not accomplished—one is only slowly learning. Those who have not attained enlightenment should not casually speak words like "transforming the basis as tathāgatagarbha," because they are still too far from the transformation of the basis. Even those who have just attained enlightenment are not qualified to discuss the matter of transforming the basis—with a huge pile of afflictions and shallow, low wisdom, where is there even the slightest appearance of the tathāgatagarbha?