The Attribution of Tathāgatagarbha Demonstrates Its Non-Communality

All dharmas possess attributability. Material form can be quantified, but consciousness cannot be measured numerically. Tathagatagarbha also possesses attributability, belonging to the seven consciousnesses and five aggregates, yet it cannot be quantified. Just as consciousnesses such as eye-consciousness, ear-consciousness, mental consciousness, and manas each have attributability, belonging to the five aggregates, none can be numerically divided. Consciousnesses cannot be counted, yet they all possess attribution. Otherwise, sentient beings could share them, leading to chaos. Without attributability, wholesome and unwholesome karma would lack attribution, equivalent to negating causality—where one being creates karmic causes but another reaps the karmic results. This would undermine all principles, both mundane and transcendent.

Precisely because Tathagatagarbha possesses attributability, the Buddha's Tathagatagarbha embodies the qualities of eternity, bliss, self, and purity, while that of sentient beings does not. Due to differences in the five aggregates and seven consciousnesses, karmic causes differ, karmic results vary, and thus Tathagatagarbha differs. Even the Tathagatagarbha of Bodhisattvas at the stage of Equal Enlightenment or Wondrous Enlightenment lacks the qualities of eternity, bliss, self, and purity. The Tathagatagarbha of ordinary beings is even further removed from these qualities. Therefore, there exists a vast distinction between the Tathagatagarbha of Buddhas and that of sentient beings. Ordinary beings must cultivate for three great asamkhyeya kalpas before their Tathagatagarbha can transform into one possessing the qualities of eternity, bliss, self, and purity. How does Tathagatagarbha transform into the state of Buddha-hood, characterized by these qualities? This requires cultivating the seven consciousnesses until they are completely purified, free from ignorance, and all defilements stored within Tathagatagarbha are eradicated. Only then does it manifest the qualities of eternity, bliss, self, and purity. Thus, the varying durations and degrees of cultivation among sentient beings result in differences in the function of their Tathagatagarbha.

In reality, the fundamental essence of Tathagatagarbha is equal between sentient beings and Buddhas. However, the inequality of the seven consciousnesses and five aggregates restricts the function of Tathagatagarbha, giving rise to distinctions. The seven consciousnesses refer to the first seven consciousnesses. The seven consciousnesses of sentient beings differ vastly from those of a Buddha, causing Tathagatagarbha to manifest significant differences. By transforming the nature of the seven consciousnesses from consciousness into wisdom, the eighth consciousness, Tathagatagarbha, becomes the Great Perfect Mirror Wisdom, and the sentient being attains Buddhahood. The Tathagatagarbha of a Buddha is called the Great Perfect Mirror Wisdom, while that of an ordinary being is called Alaya-vijnana. Due to functional differences, the names differ. Originally, the miraculous functions of Alaya-vijnana and the Great Perfect Mirror Wisdom are non-dual and indistinguishable. However, the differing karma of the first seven consciousnesses—specifically, the defiled karma—restricts the vast functions of Alaya-vijnana, preventing it from manifesting the boundless miraculous functions of the Great Perfect Mirror Wisdom.