The Gap Between the Realization of Tathagatagarbha and Successful Paravritti into Tathagatagarbha

Attaining the Tathagatagarbha is the prerequisite, while successful turning to rely on it is the result. Between the prerequisite and the result lies an almost immeasurable kalpa of extensive time. After enlightenment, one can directly observe the Tathagatagarbha functioning within the body of the five aggregates. Upon initiating the wisdom of particular characteristics, wisdom deepens progressively, and the observation of the Tathagatagarbha becomes increasingly subtle and meticulous. Through this observation, one discovers the five aggregates to be increasingly unreal, and attachment to the body of the five aggregates grows progressively lighter and fainter. Simultaneously, one can observe the pure and unconditioned nature of the Tathagatagarbha in its functioning, as well as its conditioned nature characterized by selflessness and freedom from afflictions.

Both the pure, unconditioned nature and the affliction-free conditioned nature of the Tathagatagarbha are exceptionally pure, selfless, and excellent qualities. The sixth and seventh consciousnesses are subtly influenced and nurtured by them, causing one's mental disposition to transform unconsciously, increasingly aligning with the mental disposition of the Tathagatagarbha. This is what is referred to as turning to rely on the Tathagatagarbha. Although it is said that one relies on the Tathagatagarbha to transform one's own mental disposition, the transformation has not yet progressed from quantitative change to qualitative change. The cumulative quantitative change is still insufficient to fundamentally and practically alter one's mental disposition. Therefore, relying on the Tathagatagarbha is not yet considered successful.

What are the signs of successful turning to rely? The primary signs of success lie in the transformation of mental disposition: the elimination of afflictions, a pure mind, possessing precepts, meditative concentration, and wisdom, having a vast mind, profound vows, selflessness and fearlessness, and being free from ego and conditioned action. Precepts are embodied in the perfect practice of the Bodhisattva precepts. One naturally upholds all formed precepts without transgression, without suppressing or controlling through the conscious mind; natural actions all accord with the precepts. When the mind transforms, bodily, verbal, and mental actions naturally become pure, and one then naturally transitions to the practice of formless precepts. The mind is the master of all things; when the mind is pure, everything is pure. Only with a pure mind free from afflictions does one have the ability and qualification to practice the formless precepts. Those who have not yet eradicated afflictions cannot receive and uphold the formless precepts because their minds lack self-discipline.

In terms of meditative concentration, one must possess the first dhyāna and above, up to the fourth dhyāna. Only by possessing at least the first dhyāna can one ensure a pure mind free from afflictions and give rise to profound wisdom. Without the first dhyāna, afflictions inevitably manifest. One cannot even guarantee not transgressing formed precepts, let alone possess the qualification and ability to receive and uphold the formless precepts, due to an impure mind burdened by afflictions. In terms of wisdom, the sixth and seventh consciousnesses have both turned into wisdom, possessing profound wisdom-only cognition, knowing that all dharmas are consciousness-only and nothing else.

A Bodhisattva whose mind has successfully turned to rely can be like the Tathagatagarbha, both conditioned and unconditioned: selfless when conditioned, egoless when unconditioned. Conditioned and unconditioned, selfless and egoless, can be perfectly combined without conflict. Due to profound meditative concentration and wisdom, the mind is empty and signless. Being signless means unconditioned; one does not crave worldly dharmas; the mind turns away from the mundane, engaging in non-action, being signless, wishless, and effortless. Furthermore, the mind can feel compassion for sentient beings, propagating the Dharma and benefiting beings not for personal gain but to repay the Buddha's kindness, vowing to sustain the Buddha's lineage, making the vast vow to extensively deliver boundless sentient beings throughout endless future kalpas, never ceasing.