Even Good Medicine Cannot Cure the Disease

A: Precepts, meditation, and wisdom are the main path of practice; the three must be equally maintained and none neglected.

B: The Tathāgatagarbha inherently upholds no precepts, practices no meditation, and cultivates no wisdom. Precepts, meditation, and wisdom are superfluous concepts.

A: The goal of learning Buddhism is to attain liberation, freeing oneself from all worldly entanglements.

B: The Tathāgatagarbha is inherently liberated and inherently unbound.

A: Only when meditation is fully perfected can one realize the Way; one must diligently cultivate meditation.

B: The Tathāgatagarbha inherently possesses meditation; it requires no cultivation.

A: If one can resolve to leave home and practice, subduing afflictions becomes easier, and meditation grows rapidly.

B: The Tathāgatagarbha inherently left home; there is no need to leave home again.

A: Achieving Buddhahood through practice takes three asamkhyeya kalpas.

B: The Tathāgatagarbha is inherently Buddha; there is no need to become Buddha again.

A: Continuously reflect on your own mind, subdue afflictions, and remove defilements.

B: The Tathāgatagarbha is inherently pure, free from afflictions and defilements.

A: Then do you still need to practice?

B: The Tathāgatagarbha is inherently Buddha; it requires no practice.

A: Why did you engage in divisive speech and break precepts today?

B: All this was done by the Tathāgatagarbha.

A: Let’s not speak of the Tathāgatagarbha; let’s talk only about you.

B: I rely on the Tathāgatagarbha; I turn to and depend upon the Tathāgatagarbha.

A: How do you turn to and depend upon it?

B: ·········

Tathāgatagarbha: B, I seriously doubt that you were born from me. How is it that you bear no resemblance to me at all? I also suspect you have no intention of learning Buddhism or practicing, merely using my name as a banner while doing nothing yourself. The difference between us is so vast. I am inherently pure in nature—why are you deeply afflicted? I am Buddha—why do you still struggle bitterly in the six realms? I am liberated—why are you bound everywhere? I never commit verbal transgressions—why do you constantly engage in divisive speech, false speech, harsh speech, and gossip? I abide constantly in meditative concentration—why is your mind scattered and clinging everywhere? I inherently left home—why can’t you renounce family ties, abandon worldly fame, profit, and splendor? I am endowed with wisdom—why are you so ignorant?

B: As long as you are well, I turn to and depend upon you.

Tathāgatagarbha: Empty words of turning and depending? Be careful. If you fall into the three lower realms again, I won’t accompany you. Each must bear their own karma; even a birth mother is of no use. I hope you will conduct yourself well henceforth. Stop using me as an excuse, and don’t pin all your misdeeds on me. I won’t endure retribution for you, nor will I become Buddha for you.

B: ··········

A: Don’t think that relying on the Tathāgatagarbha is the ultimate solution. Do what needs to be done. Laziness is useless; shortcuts are even less so. Glib talk and catchphrases cannot withstand karma and cause-and-effect. The Dharma of Tathāgatagarbha is the supreme medicine for curing illness, yet you only play with it but do not take it. Then you will truly be beyond cure.