Recognizing Clearly the Natures of the Eight Consciousnesses Makes It Easy to Realize the Tathāgatagarbha

To realize the tathāgatagarbha, one must identify the first seven consciousnesses and exclude them, so that they are not confused with the tathāgatagarbha; then it becomes easier to realize the tathāgatagarbha. First, one must understand the nature of the mind consciousness, as well as the various modes in which the mind consciousness operates among the various dharmas. One must identify the mind consciousness as it appears in every situation, and thereby fully realize the mind consciousness. The natures of the first five consciousnesses must also be clearly understood and identified one by one. Then one must understand the nature of the manas: the mind that makes decisions and exercises mastery at every moment is the manas; in any given matter, the mind that makes the choice is the manas. If one's mind can be somewhat more refined, one will be able to discover and find the manas.

In the end, only the tathāgatagarbha remains; when it is found in the future, that is seeing one's true mind and enlightenment. We only need to sort out the eight consciousnesses and see what function each performs—which one is subject to arising and ceasing, and which one is unborn and unceasing. Then the natures and functions of the several consciousnesses will become clear in our minds, and we will no longer be confused about the Buddha's teachings. Each of the eight consciousnesses must be sought out and observed personally, by oneself.

In cultivating the Buddha's teachings, what we need to cultivate is the deluded mind of the seven consciousnesses; the true mind, the tathāgatagarbha, does not need to be cultivated by us, but it must be found. Once He is found, one can truly understand Him, observe His operation, and understanding His mode of functioning is called seeing one's true mind. After seeing the true mind, as one's contemplative wisdom grows ever deeper, wisdom will increase more and more; when it reaches its limit, it becomes perfect, and when it is perfected, one becomes a Buddha. Through countless kalpas of birth and death in saṃsāra, our ignorance has been profound, and accomplishing these things is extremely difficult; but if we do not do them, it is even more difficult, for the suffering of birth and death that we endure in the flow of birth and death will be endless, with no release in sight. Therefore, we need to be patient with all the difficult-to-understand teachings of the Buddha and press forward despite the difficulty; then we will gradually achieve some success and ultimately realize unsurpassed bodhi.