What Constitutes True Adherence to Tathāgatagarbha

Many people nowadays talk about relying on the Tathagatagarbha, but their understanding is often vague and elusive. To rely on something, we must first find it, understand it, and then determine whether it is worthy of reliance, whether we can rely on it, how to rely on it, what conditions are required for reliance, and what the outcomes will be after relying on it. All these aspects require us to learn, contemplate, and observe before taking practical action to achieve the purpose of reliance—gaining security and benefit. The same applies to relying on the Tathagatagarbha. For example, if we wish to rest under a large tree for shade, we must first accurately locate the tree, observe and assess it, figure out how to reach it, decide where to lean for comfort and shelter from wind, rain, and sun, and then place a cushion to sit and lean against it. The principle of relying on the Tathagatagarbha is similar.

To rely on the Tathagatagarbha, we must first realize it through enlightenment of the mind and seeing the true nature. Only then can we observe it directly and comprehensively, accurately understanding and observing its fundamental attributes without error. Only after this can we truly rely on it, initiating the transformation of our body, mind, and world. Through observation and comparison, we gradually see through the emptiness of the body and mind composed of the five aggregates, until our perception of the entire world also becomes empty, and our mind-nature increasingly converges and unifies with the Tathagatagarbha. Only when our mind-nature has genuinely transformed, with greed, hatred, and delusion eliminated, can we say that our mind-nature has relied on the Tathagatagarbha and undergone transformation. This marks the preliminary success of transference and reliance. By this stage, the sixth and seventh consciousnesses have already transformed into wisdom, equivalent to the level of a great bodhisattva at the first ground or above.

If greed, hatred, and delusion still persist in the mind, defilements remain heavy, wisdom is inferior, and there are numerous deficiencies, the mind has not relied on the Tathagatagarbha, nor has it drawn near to it. The distance from the Tathagatagarbha remains vast, and the body and mind have not gained any substantial benefit. At this point, it does not constitute transference and reliance on the Tathagatagarbha, because the body has not transformed, the mind has not transformed, and it remains the same body and mind as before, replete with the five poisons. In no way can this be considered transference and reliance on the Tathagatagarbha; instead, one is still relying on ignorance and afflictions, not on the Tathagatagarbha, let alone achieving preliminary success in transference and reliance.

After realizing the Tathagatagarbha, one must continuously observe its functioning within the operation of the five aggregates and eighteen realms. This requires, at minimum, the wisdom of subsequent attainment with distinguishing characteristics, and even later, a degree of the wisdom of the path, to accurately observe the Tathagatagarbha’s mode and patterns of operation. Otherwise, it amounts to mere inference and speculation. Imagining the Tathagatagarbha’s operation is not true observation; one cannot observe the Tathagatagarbha and thus cannot genuinely understand its nature, making reliance impossible. After enlightenment, each time one observes the Tathagatagarbha’s operation upon the five aggregates, one’s body and mind will be stirred. By comparing—one pure, the other defiled; one mindless, the other mindful—one gives rise to shame, self-reproach, and aspiration. Over time, with deepening practice, one is gradually influenced and permeated by the mind-nature of the Tathagatagarbha. Afflictions are severed, consciousness transforms into wisdom, and preliminary transference and reliance is achieved. Complete and ultimate transference and reliance is Buddhahood.

After realizing the Tathagatagarbha, in what aspects should we observe its purity? Observe it during the functioning of the five aggregates and the six sense faculties. For example, when seeing forms, observe how the Tathagatagarbha remains pure, without mental or conceptual activities, let alone unwholesome thoughts. We should emulate it as our model, eliminating selfish thoughts, self-serving intentions, greed, competitiveness, possessiveness, and all such mental activities. When hearing sounds, observe how the Tathagatagarbha remains pure—unmoved and undisturbed by any sound it encounters. Thus, when hearing others’ words, whether praise or slander, we should take the Tathagatagarbha as our model and strive not to give rise to mental activities of greed or hatred.

When smelling scents with the nose, tasting flavors with the tongue, feeling tactile sensations with the body, or cognizing dharmas with the mind—when facing all circumstances—observe how the Tathagatagarbha remains pure, selfless, egoless, and how it serves sentient beings. Through such observation, the seventh consciousness will be influenced, and whenever circumstances arise, one’s mind will gradually become purified, bit by bit, and begin to manifest selflessness and egolessness.

Through continuous influence, the mind gradually transfers and relies upon the Tathagatagarbha, mental activities change, defilements are eliminated, afflictions are exhausted, and the great wisdom of emptiness of self and phenomena arises. Consciousness transforms into wisdom: the sixth consciousness attains the wisdom of wonderful observation, and the seventh consciousness attains the wisdom of equality. At this point, preliminary transference and reliance is achieved. Before this, it was not successful; one was merely learning gradually. Those who have not attained enlightenment should not casually speak of transference and reliance on the Tathagatagarbha, as they are still far from it. Even those who have just attained enlightenment are not qualified to discuss transference and reliance, burdened as they are with numerous afflictions and shallow wisdom. How could they resemble the Tathagatagarbha in the slightest?