The Gap between the Realization of Tathāgatagarbha and the Successful Transformation of the Basis as Tathāgatagarbha

Realizing the tathāgatagarbha is the prerequisite, and successful transformation of the basis (āśraya-parāvṛtti) is the result; between the prerequisite and the result lies a long period of time approaching an incalculable kalpa. After enlightenment, one can directly observe the functioning of the tathāgatagarbha within the body of the five aggregates (pañca-skandha); after the wisdom of differentiated characteristics arises, one's wisdom becomes ever deeper and subtler, and one's observation of the tathāgatagarbha becomes ever more meticulous and penetrating. In this observation, one will discover that the five aggregates are increasingly unreal, and one's attachment to the body of the five aggregates becomes ever lighter and fainter; at the same time, one can also observe the pure and unconditioned nature of the tathāgatagarbha in its functioning, as well as its conditioned nature that is without self and without afflictions.

Whether it is the pure and unconditioned nature of the tathāgatagarbha or its conditioned nature free of afflictions, these are all supremely noble and pure excellent qualities. The sixth and seventh consciousnesses will imperceptibly be influenced and nurtured by them, and one's mental disposition will undergo changes without one's awareness, increasingly tending toward the mental disposition of the tathāgatagarbha—this is what is called the transformation of the basis as tathāgatagarbha (āśraya-parāvṛtti-tathāgatagarbha). Although one is relying on the tathāgatagarbha to transform one's own mental disposition, one has not yet gone from quantitative change to qualitative change; the accumulation of quantity is still insufficient to change one's mental disposition in essence and in actuality, so relying on the tathāgatagarbha is not yet successful.

What are the signs of successful transformation of the basis? The signs of success mainly lie in the transformation of one's mental disposition: afflictions eliminated, the mind-ground pure, precepts, meditative concentration (samādhi), and wisdom fully possessed, a mind vast and expansive, vows profound and grand, selfless and fearless, without self and without contrivance. The precepts are manifested in the perfect observance of the bodhisattva precepts: the precepts with marks can all be naturally upheld without violation, without suppression or control by the mind consciousness—acting naturally, everything accords with the precept Dharma. When the mind-ground is transformed, the bodily, verbal, and mental actions are naturally pure, and afterward one naturally transitions to the observance of the markless precepts. The mind is the master of all things; when the mind is pure, everything is pure. Only when the mind-ground is pure and without afflictions does one have the ability and qualification to uphold the markless precepts. One who has not yet eradicated afflictions cannot uphold the markless precepts, because the mind cannot discipline itself.

In terms of meditative concentration, one must possess dhyāna from the first dhyāna upward, up to the fourth dhyāna, because only by possessing the first dhyāna concentration can one guarantee that the mind-ground is pure and free of afflictions, and only then can profound wisdom arise. Without the first dhyāna concentration, afflictions will inevitably manifest; one cannot even guarantee non-violation of the precepts with marks, let alone have the qualification and ability to uphold the markless precepts, because the mind-ground is impure and afflictions are heavy. In terms of wisdom, the sixth and seventh consciousnesses have both transformed consciousness into wisdom, possessing profound seed-wisdom of consciousness-only (yogācāra), knowing that all dharmas are consciousness only and nothing else.

A bodhisattva whose mind-ground has successfully transformed the basis can, like the tathāgatagarbha, be both conditioned and unconditioned: when conditioned, without selfishness; when unconditioned, without self. The conditioned and the unconditioned, selflessness and non-selfishness, can be perfectly combined without contradiction. Because meditative concentration and wisdom are deep, the mind is empty and markless; being markless, it is unconditioned, not craving worldly dharmas. Its mind turns away from the mundane, acting without contrivance—markless, without wish, without fabrication. Yet its mind can also compassionately pity sentient beings, propagating the Dharma and benefiting beings not for personal gain; in order to repay the Buddha's kindness, it vows to continue the Buddha's lineage, making the Ten Great Boundless Vows, inheriting the family enterprise of the Tathāgata, broadly delivering boundless sentient beings, throughout the future, never ceasing.