Can the Tathāgatagarbha of an Arhat Be Called the Vipāka-vijñāna?

The three names—Alaya-vijnana, Vipaka-vijnana, and Amala-vijnana—all represent the eighth consciousness, the Tathagatagarbha. The difference in names arises from the varying karmic seeds stored within. Changes in karmic seeds indicate that the ignorance that brings about birth and death has been significantly reduced or completely eradicated. Among these, the name Alaya-vijnana represents the state where birth and death in the realm of reincarnation still exist, and the seeds of unwholesome karma remain heavy and numerous. When there is no birth and death in the realm of reincarnation but still birth and death in the realm of transformation, it signifies the complete cessation of the manifestation of afflictions. At this stage, the seeds of unwholesome karma are eliminated, and one no longer experiences birth and death in the realm of reincarnation within the three realms. This is the state of the fourth fruition Arhat in the Hinayana path. At this point, the Tathagatagarbha is called Vipaka-vijnana.

Because Arhats have eradicated all afflictions, they no longer experience birth and death in the realm of reincarnation, meaning they are no longer bound to the cycle of rebirth in the six realms of the three realms. Although they are no longer reborn within the six realms, they still possess the identity of a sage beyond the six realms and a place of practice (bodhimanda) where they continue to cultivate within the three realms until attaining Buddhahood, without departing beyond the three realms. Therefore, when Arhats have eradicated all afflictions and transcended the birth and death of the six realms' reincarnation, the Alaya-vijnana is renamed Vipaka-vijnana. Their state of liberation is equivalent to that of an eighth-stage Bodhisattva, except that they have not yet begun to eradicate habitual tendencies. Although eighth-stage Bodhisattvas have started to eradicate habitual tendencies, they have not yet completely eradicated them. As long as they are not completely eradicated, they still experience birth and death in the realm of transformation, and their Tathagatagarbha is also called Vipaka-vijnana.

From this, it is evident that birth and death arise from afflictions and habitual tendencies. The aim of cultivation is precisely to eradicate afflictions and habitual tendencies. Whether in Mahayana or Hinayana practice, the goal is the same. However, Hinayana practice can only reach the level of eradicating afflictions; it cannot eradicate habitual tendencies. Therefore, one must continue to advance in Mahayana practice to eradicate all ignorance and attain Buddhahood. This is because the principles of the Hinayana are not profound or ultimate enough to guide practitioners in eradicating habitual tendencies. In contrast, the teachings of the Mahayana gradually deepen, becoming subtle and thorough, leaving nothing out, and can guide practitioners to eradicate all ignorance and habitual tendencies, ultimately attaining Buddhahood. After understanding this principle, one should constantly examine and reflect on one's own mind during Buddhist study and practice, observing whether afflictions have diminished and whether the mind has become purer. One should not regard the theories learned as ultimate; theories serve the purpose of eradicating afflictions and habitual tendencies. Once habitual tendencies are completely eradicated, all theories become useless.

In summary, the ultimate fruition of the Hinayana is equivalent to the liberation, wisdom, and realization of an eighth-stage Bodhisattva in the Mahayana. However, it lacks the profound wisdom of the exclusive consciousness (唯识种智) possessed by an eighth-stage Bodhisattva and has not transformed consciousness into wisdom. In terms of wisdom, Arhats differ vastly from eighth-stage Bodhisattvas and even significantly from first-stage Bodhisattvas. Even the wisdom of non-arising in the Mahayana differs greatly from that of Bodhisattvas in the Three Sage Stages. If practitioners only pursue Hinayana liberation without cultivating the Mahayana, their liberation remains incomplete. The great matter of birth and death is ultimately not truly resolved; although they can enter Nirvana, they still experience birth and death.