Imagination Based on Ideals Does Not Equal Empirical Verification

The meaning of Bodhi collectively refers to all the Dharma that should be fully realized on the path to Buddhahood, which encompasses many levels progressing from shallow to profound. Initially, it involves severing the view of self, including the four fruitions from the first fruition up to complete liberation. Subsequently, it pertains to the Mahayana realization of the fundamental Tathāgatagarbha, the essence of Bodhi, culminating in the perfect illumination of the Four Wisdoms at the Buddha stage. Realizing Tathāgatagarbha is considered realizing Bodhi, but it does not equate to realizing the entirety of Bodhi, because the nature of Tathāgatagarbha is profound, vast, and boundless. Only by fully realizing it can one attain Anuttarā Samyaksaṃbodhi. Therefore, realization is merely a beginning; many more Dharmas must be realized one by one before Bodhi can be perfected.

If one merely knows theoretically that Tathāgatagarbha participates everywhere, that its presence is ubiquitous, that all dharmas are Tathāgatagarbha, and that the entirety is Suchness (Tathatā) — this is only book knowledge, a theory not derived from actual realization. That is mere parroting. Without actual realization, even understanding remains shallow; one cannot truly grasp the "what," let alone the "why." How then can the problem of birth and death be resolved? If one can open a crack in their perspective and glimpse just a little within, they may come to know a fragment of the truth.

Some people, upon learning the theory that "the entirety is Suchness," become clever and begin to speculate imaginatively, saying, "This is Suchness, that is Suchness, Suchness is everywhere." Then, presumptuously, they declare, "Am I not enlightened?" and go seeking validation from others.

If one can perceive how Tathāgatagarbha concretely exists and manifests, that is quite remarkable and can be considered true enlightenment. Studying Buddhism requires first severing the view of self. Only after thoroughly penetrating the principle of the selflessness of the five aggregates does the realization of the mind (Mingxin) become attainable. For example, everyone knows that electric current exists within wires, yet they cannot see the current itself; they can only observe its applications — it makes the rice cooker cook rice, causes the washing machine to wash clothes, and if touched, it shocks the hand, causing numbness and trembling. This, however, does not constitute realization of the current. Seeing the washing machine wash clothes and knowing there is an electric current relies more on theoretical understanding; not knowing the specific workings of the current means it does not count as realization.