Even Good Medicine Cannot Cure Diseases.

A: Precepts, meditation, and wisdom are the main thread of practice; the three must be cultivated in equal measure, and none may be neglected. 

B: The tathāgatagarbha originally keeps no precepts, cultivates no meditation, and develops no wisdom; precepts, meditation, and wisdom are superfluous words. 

A: The goal of studying Buddhism is to attain liberation, liberation from all the entanglements of the world. 

B: The tathāgatagarbha is originally liberated, originally without bondage. 

A: Only with meditative concentration (samādhi) fully perfected can one realize the Path; you must cultivate meditative concentration well. 

B: The tathāgatagarbha is inherently endowed with meditative concentration; there is no need to cultivate it. 

A: If one can resolve to leave home and practice, subduing afflictions becomes relatively easy, and meditative concentration grows rapidly. 

B: The tathāgatagarbha has already left home; there is no need to leave home again. 

A: Attaining buddhahood through practice takes three great asaṃkhyeya kalpas. 

B: The tathāgatagarbha is originally a Buddha; there is no need to become a Buddha again. 

A: Introspect upon your own mind often, subdue afflictions, and remove defilements. 

B: The tathāgatagarbha is originally pure, without afflictions or defilements. 

A: Then do you still need to practice? 

B: The tathāgatagarbha is originally a Buddha; there is no need to practice. 

A: Why are you sowing discord and violating the precepts today? 

B: All of this was done by the tathāgatagarbha. 

A: Let's not speak of the tathāgatagarbha; let's just talk about you. 

B: I rely on the tathāgatagarbha; I take the tathāgatagarbha as my basis for transformation. 

A: How do you carry out this transformation of the basis (āśraya-parāvṛtti)? B: ········· 

Tathāgatagarbha: B, I seriously suspect that you were born from me, yet how is it that you have nothing whatsoever resembling me? I also suspect that you have no intention at all of studying Buddhism and practicing; you merely wave my banner while doing nothing yourself. The difference between us is so great: I am intrinsically pure in self-nature—why are your afflictions so heavy? I am a Buddha—why are you still struggling bitterly within the six realms of rebirth? I am liberated—why are you bound everywhere? I never commit verbal karma—why do you constantly sow discord, speak falsely, engage in divisive speech and harsh speech? I am always in meditative concentration—why is your mind everywhere grasping at conditions and scattered? I have left home from the very beginning—why can you not renounce your kin and sever your attachments, giving up worldly fame, gain, honor, and riches? I am endowed with wisdom—why are you so foolish? 

B: As long as you are fine, that's enough; I will take you as my basis for transformation. 

Tathāgatagarbha: Transformation of the basis with empty words? Be careful—if you fall again into the three evil realms, I will not accompany you. Each person's karma is borne by that person; even your own mother will be of no use. I hope you will conduct yourself properly. From now on, stop using me as a talking point, and don't pin all your misdeeds on me. I will not undergo retribution on your behalf, nor will I attain buddhahood on your behalf. 

B: ·········· 

A: Don't think that leaning on the tathāgatagarbha makes you heaven itself. Do whatever needs to be done; laziness is useless, and there are no shortcuts. Glib talk and mere verbal Chan cannot withstand karmic power and cause and effect. The dharma of the tathāgatagarbha is a supreme medicine for curing illness, yet you only toy with it without taking it—then there will be no medicine left to cure you.