What Ultimately Constitutes Truly Taking Refuge in the Tathāgatagarbha

Nowadays many people talk a great deal about taking refuge in the tathāgatagarbha, but there is something of grasping at shadows and chasing the wind about it. Because if we want to rely on something, we must first find that thing, and understand that thing, and then judge whether that thing is worth relying on, whether it can be relied upon, how to rely on it, what conditions are needed to rely on it, and what will happen after relying on it. All of these require us to understand, think about, and observe, and then take practical action in order to achieve the purpose of relying on it and gain safety and benefit. Taking refuge in the tathāgatagarbha must be done in the same way. For example, if we want to rely on a big tree to rest and enjoy its shade, we first need to find that big tree accurately and without error, and be able to observe and measure it, then think of a way to walk beneath the tree, and then judge where it is suitable and more comfortable to lean, where we can be sheltered from wind and rain and shielded from the sun, and then place a cushion and sit down leaning against it. Taking refuge in the tathāgatagarbha follows the same principle. 

If we want to take refuge in the tathāgatagarbha, we must first realize Him, and only then can we observe Him directly and as He truly is, and we must observe Him comprehensively; only when we have truthfully understood and observed the general nature of the tathāgatagarbha without error can we rely upon Him, and only then can our body, mind, and world begin to transform. Through observation and comparison, we increasingly see the body and mind of the five aggregates as empty, until even the dharmas of the entire world begin to be seen as empty, and our mental disposition draws ever closer to, and converges with, the tathāgatagarbha. Only when our mental disposition has truly transformed, having removed the defilements of greed, hatred, and delusion, can it be said that our mental disposition has been transformed by taking refuge in the tathāgatagarbha, and this counts as the initial accomplishment of the transformation of the basis (āśraya-parāvṛtti). At this point, consciousness has already been transformed into wisdom, equivalent to a great bodhisattva at or above the first bhūmi. If the mind still has the afflictions of greed, hatred, and delusion, if the defilements are still very heavy, if wisdom is still very poor and has extremely many deficiencies and omissions, then the mind has not taken refuge in the tathāgatagarbha, nor has it drawn near to the tathāgatagarbha; the distance from the tathāgatagarbha is still quite far, and neither body nor mind has received any real benefit. At this point it does not count as the transformation of the basis as tathāgatagarbha, because the body has not transformed and the mind has not transformed; it is still the same body and mind as before, complete with the five poisons. In no way can that be the transformation of the basis as tathāgatagarbha; one is still relying on ignorance and afflictions, not relying on the tathāgatagarbha, let alone achieving the initial success of the transformation of the basis. 

After realizing the tathāgatagarbha, one must continuously observe the tathāgatagarbha's operation within the functioning of the five aggregates and the eighteen realms. This requires at least the specific-characteristic wisdom and the wisdom of posterior attainment (post-realization wisdom), and even later a bit of the wisdom of the varieties of paths, in order to observe, in accordance with reality, the manner and patterns of the tathāgatagarbha's operation. Otherwise it belongs to inference and speculation; imagining the tathāgatagarbha's operation is not observation as it truly is, and one will not be able to observe the tathāgatagarbha. Then one cannot truly understand the nature of the tathāgatagarbha, and cannot take refuge in the tathāgatagarbha. After enlightenment, each time one observes the tathāgatagarbha's operation upon the five aggregates, one's own body and mind will be touched. Comparing the two, one is pure and one is defiled, one has mind and one has no mind; in this way a sense of shame, self-reproach, and aspiration will arise. Over time, with deepening practice, one is gradually influenced and perfumed by the mental nature of the tathāgatagarbha; afflictions are eliminated, consciousness is transformed into wisdom, and the initial transformation of the basis is accomplished. The complete and thorough transformation of the basis is Buddhahood. 

After realizing the tathāgatagarbha, in what aspects should one observe His purity? Observe within the operation of the five aggregates, and within the operation of the six faculties. For example, when we see forms, you should observe how the tathāgatagarbha is pure, without mental activity or thought, and even more without any wrong intentions. We should also be like Him, taking Him as our model, and not have so many selfish thoughts and distractions, self-serving ideas, greed, competitiveness, or possessiveness; these mental activities must be removed. When hearing sounds, observe how the tathāgatagarbha is pure; no matter what kind of sound He contacts, He remains suchness immovable, not turned by sounds. So when we hear others' words, whether sounds of praise or sounds of insult, we should take the tathāgatagarbha as our model and try our best not to be moved in mind. 

When the nose smells scents, the tongue tastes flavors, the body feels tangibles, and the mind discerns dharmas—when facing all states—one should observe how the tathāgatagarbha is pure, how selfless, how without self, and how He serves sentient beings. After observing in this way, the mind of the seventh consciousness will be perfumed, and whenever any state arises, one's own mind will accordingly become purified little by little, and begin to become selfless and without self. In this way one gradually transforms the basis; mental activities change, defilements are eliminated, afflictions are exhausted, and the great wisdom of emptiness of both person and dharmas arises, transforming the nature of consciousness into the nature of wisdom. The sixth consciousness comes to possess the wisdom of wonderful observation, and the seventh consciousness comes to possess the wisdom of equality; at this point the initial transformation of the basis is accomplished. Before this, it is not accomplished; one is only slowly learning. Those who have not realized enlightenment should not casually speak such words as "transforming the basis as tathāgatagarbha," because they are still too far from the transformation of the basis. Even those who have just realized enlightenment are not qualified to discuss the matter of transforming the basis—with a great pile of afflictions and shallow wisdom, where is there even the slightest resemblance to the tathāgatagarbha?