The Difference Among Understanding, Realization, and Transformation

"The five and the eighth consciousnesses are perfected on the ground of the fruit" does not mean that the five consciousnesses are only realized upon reaching the Buddha stage; rather, it means that when the Buddha's fruition is attained, the five consciousnesses and the tathāgatagarbha can be thoroughly transformed, achieving the ultimate and complete transformation of consciousness into wisdom. So-called realization of the five consciousnesses means finding and knowing the five consciousnesses, being able to observe them directly in the present. Realizing the five consciousnesses and transforming the five consciousnesses are vastly far apart: the thorough transformation of the five consciousnesses must wait until the Buddha stage, whereas ordinary beings can realize the five consciousnesses. Bodhisattvas at the abode stage can realize the tathāgatagarbha, but transforming habitual tendencies begins only from the first bhūmi — a great distance lies in between, requiring cultivation for nearly a great kalpa. It is like looking for our eyeglasses: upon discovering the eyeglasses, we have found them, we have realized the eyeglasses — we can take them in hand, observe them directly in the present, look at them; this is personal realization.

After discovery, being able to observe directly in the present is realization. What is merely thought about is not necessarily realized; without direct present observation, there is no confidence in the mind. Only what can be observed directly in the present is realization; then the mind has assurance and faith is complete. Likewise, thinking about the tathāgatagarbha or understanding the tathāgatagarbha is not realizing the tathāgatagarbha; only personally discovering and finding the tathāgatagarbha is realizing the tathāgatagarbha, because one knows where He is and can observe directly in the present what specific functions He performs. This is actual realization, not something produced through thinking, understanding, or imagination.

Only the deluded become enlightened; where there is delusion there is enlightenment. The seven consciousnesses are deluded — since beginningless kalpas, due to ignorance, they have lost their own mind; through cultivation, they recover their own mind, and from then on they awaken to the self. But the tathāgatagarbha has no ignorance and has never been deluded; He does not need enlightenment. Even if the tathāgatagarbha were to become enlightened, even if the tathāgatagarbha realized His own existence, the seven consciousnesses would still be deluded and unaware, still having ignorance; if the seven consciousnesses do not become enlightened, one remains an ordinary being. The tathāgatagarbha has never been an ordinary being, nor does He act as a sage — He is neither deluded nor enlightened.