The Marks of the Successful Transformation of the Basis as Tathāgatagarbha in the Sixth and Seventh Consciousnesses

Realizing the tathāgatagarbha is the prerequisite, and the accomplishment of the transformation of the basis (āśraya-parāvṛtti) is the result; between the prerequisite and the result lies a long span of time approaching an incalculable kalpa. After awakening, one can directly observe the functioning of the tathāgatagarbha within the body of the five aggregates (pañcaskandha). Once the wisdom of specific characteristics arises, one's wisdom becomes ever deeper and more subtle, and one's observation of the tathāgatagarbha becomes ever more meticulous. In this observation, one will discover that the five aggregates are increasingly unreal, and one's grasping at 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 free of self and afflictions.

Whether it is the pure and unconditioned nature of the tathāgatagarbha or its conditioned nature free of afflictions, both are 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 unknowingly undergo change, increasingly inclining toward the mental nature of the tathāgatagarbha—this is what is called the transformation of the basis as tathāgatagarbha. Although one is relying on the tathāgatagarbha to transform one's own mental disposition, one has not yet reached a qualitative change from quantitative accumulation; the accumulated quantity is not yet sufficient to change one's mental disposition in essence and in actuality, so the taking of refuge in the tathāgatagarbha is not yet successful.

What are the signs of a successful transformation of the basis? The signs of success lie mainly in the transformation of mental disposition: afflictions eliminated, the mind-ground pure, precepts, meditative concentration (samādhi), and wisdom fully possessed, a mind vast and expansive, vows profound and far-reaching, selfless and fearless, without self and without contrivance. The power of precepts is manifested in the perfect observance of the bodhisattva precepts: the precepts with marks can all be naturally kept without violation, without the need for the mind consciousness to suppress and control—what is done naturally accords with the precept Dharma. With the transformation of the mind-ground, bodily, verbal, and mental actions are naturally pure, and afterward one naturally transitions to the observance of the signless 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 free of afflictions does one have the ability and qualification to observe the signless precepts. One who has not yet eliminated afflictions cannot uphold the signless precepts, because the mind cannot discipline itself.

In terms of meditative concentration, one must possess dhyāna from the first dhyāna up to the fourth dhyāna, for only by possessing first-dhyāna concentration can the mind-ground be guaranteed to be pure and free of afflictions, and can profound wisdom arise. Without first-dhyāna concentration, afflictions will inevitably manifest; one cannot even be guaranteed not to violate the precepts with marks, let alone have the qualification and ability to uphold the signless precepts, because the mind-ground is impure and afflictions are heavy. In terms of wisdom, both the sixth and seventh consciousnesses have already been transformed into wisdom, possessing profound seeds-of-all-dharmas wisdom (sarvākārajñatā), knowing that all dharmas are consciousness alone and nothing else.

A bodhisattva whose mind-ground has successfully accomplished the transformation of the basis can, like the tathāgatagarbha, be both conditioned and unconditioned: when conditioned, selfless; when unconditioned, without self. The conditioned and the unconditioned, selflessness and no-self, can be perfectly united without contradiction. Because meditative concentration and wisdom are profound, the mind is empty and signless; being signless, it is unconditioned, not craving worldly dharmas. The mind turns away from the mundane, acting without contrivance—signless, wishless, and without fabrication. Yet the mind can also compassionately pity sentient beings, propagating the Dharma and benefiting beings not for private gain, but to repay the Buddha's kindness, vowing to continue the lineage of the Buddha, making the Ten Great Endless Vows, inheriting the family enterprise of the Tathāgata, broadly delivering boundless sentient beings, throughout the endless future, never ceasing.