The Differences Between Understanding, Realization, and Transformation

The phrase "the perfection of the five consciousnesses at the fruition ground" does not refer to attaining the five consciousnesses only upon reaching Buddhahood. Rather, it means that when one achieves the fruition of Buddhahood, the five consciousnesses and the tathāgatagarbha undergo a thorough transformation, ultimately perfecting the transformation of consciousness into wisdom. The so-called "attainment of the five consciousnesses" means finding and knowing them, enabling direct observation of them. There is a vast difference between attaining the five consciousnesses and transforming them. The complete transformation of the five consciousnesses occurs only at the stage of Buddhahood, while the attainment of the five consciousnesses can be achieved even by ordinary beings. Bodhisattvas at the abiding stage can attain the tathāgatagarbha, but the transformation of habits begins only from the first ground Bodhisattva stage. The distance between these stages is immense, requiring cultivation for nearly one great kalpa. It is like searching for eyeglasses: discovering the glasses is finding them, attaining them—being able to hold them, observe them directly, and look at them. This is direct realization.

After discovery, being able to observe directly is attainment. What is merely conceptualized is not necessarily attainment; if one cannot observe it directly, there is no confidence in the mind. Only what can be directly observed is true attainment, bringing genuine confidence and complete faith. Similarly, conceptualizing the tathāgatagarbha or understanding it intellectually is not the same as attaining it. Only by personally discovering and finding the tathāgatagarbha is it truly attained, because one knows where it is and can directly observe its specific functions. This is actual realization, not something conceptualized, understood intellectually, or imagined.

Only the deluded awaken; where there is delusion, there is awakening. The seventh consciousness is deluded; since beginningless kalpas, due to ignorance, it has lost its true mind. Through cultivation, it regains its true mind and thus awakens to itself. The tathāgatagarbha, however, is free from ignorance and has never been deluded; it does not need awakening. Even if the tathāgatagarbha were to "awaken" or realize its own existence, the seventh consciousness would still be ignorant and deluded, remaining afflicted by ignorance. If the seventh consciousness does not awaken, it remains an ordinary being. The tathāgatagarbha has never been an ordinary being, nor does it become a sage. It is neither deluded nor awakened.