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I have a few questions about the Mind in Buddhism.
What is the relation between the eight consciousness system and Buddha-nature/Buddhahood. How are the Buddha nature and the eight consciousness system related. I read for example that of course the alaya consciousness which transmigrates after death is everchaning and not a permanent entity (but nevertheless eternal or infinite because samsara is infinite?). I also read that after no seeds are left, this consciousness transforms into wisdom or Great mirror like wisdom etc.. but what then? How does Buddha nature fit in this system? Is it the amala consciousness (ninth consciousness which is the unconditioned permanent Buddha nature)? What comes after transforming and transcending the alaya consciousnes? I read about this concept of amala consciousness in Nichiren, are there other schools or books or maps that deal with this? How should the eight consciousness system be understood? Are all these eight within the MINDfield etc.? And what happens after buddhahood/nirvana? How does anatta fit in all of these teachings? Can Buddhas 'experience' after attainment of Buddhahood and Nirvana and 'communicate' with others or travel to worlds etc..?
So I read about the topic of mind and mental continuum or mindstream on Study Buddhism (https://studybuddhism.com/en/advanced-studies/lam-rim/impermanence-death/the-place-of-rebirth-in-buddhism):
In general, there are four types of temporal continuums.
"The first type is a continuum that has both a beginning and an end. For example, this body that we now have has a beginning, when we were conceived, and an end, when we will die. And it continues from moment to moment while we are alive, without any break. That’s easy to understand.
The second type has no beginning, but has an end. This is more difficult to understand. Examples are uncontrollably recurring rebirth – in other words, samsara – and ignorance or unawareness about how we and everything exists. For the sake of simplicity, let’s call that “confusion about reality.” Samsara and confusion about reality, which fuels samsara, have no beginning. But, they can have an end. When that lack of awareness that is perpetuating our samsaric existence is replaced by awareness – in other words, when that confusion is replaced by correct understanding – and perfect concentration is maintained without any break on that correct understanding, then our confusion comes to a true end, and so does our uncontrollably recurring rebirth. Correct understanding and incorrect understanding – knowing and not knowing – cannot coexist at the same moment on one mental continuum.
The third type of temporal continuum is one that has a beginning, but no end. An example would be the disintegration of a glass. When I break a glass, that disintegration, that ending of the glass, has a beginning. It starts when the glass breaks, but it has no end, does it? It is going to go on forever: that glass will always be broken. A million years in the future, that glass will still be broken. It is not going to come back. The disintegration of the glass, then, has a beginning, but no end.
The fourth type is something that has no beginning and no end. A mental continuum is an example of something with no beginning and no end. This is what we need to understand when we are trying to understand the Buddhist teaching on rebirth: we are dealing with a continuum of mental activity that has no beginning and no end.
We need to be careful, here, and make a clear distinction. Any individual mental continuum has no beginning and no end. But, each mental continuum can have two phases. One phase is the samsaric phase, when that mental continuum undergoes uncontrollably recurring rebirth under the influence of confusion about reality, and therefore is filled with the various forms of suffering. This first phase has no beginning, but can have an end. The second phase is the nirvanic or liberated phase, when that mental continuum continues to manifest birth and death, but totally free of confusion about reality, so that it contains no suffering at all.
This second phase will have a beginning, but no end. Different schools of Buddhism offer several interpretations of this second phase. Let us simplify the discussion here and present only one point of view. The nirvanic phase may continue for a limited period as merely being liberated from samsara. During this merely liberated period, the mental activity will still be limited; it will not yet be omniscient. But, eventually, the merely liberated period will come to an end with the attainment of enlightenment and the nirvanic phase will then have an unending period as an omniscient Buddha. And so, if we consider these phases and periods all together, then any individual continuum of mental activity has no beginning and no end."
So does this mean when the alaya vijnana or the mental continuum in general is transcended and transformed into Buddha nature with its qualities one becomes a Buddha which have the quality of permanence, omniscience, deathlessness, birthlessness etc? But can we speak of a changing mental continuum like the alaya vijnana of Buddhas or have their altogether transcended these concepts of an everchanging mental continuum and replaced it with eternal/permanent Buddhahood? How should I understand all this? Are there any books or commentaries about this?