The Difference Between Understanding, Realization, and Transformation

"The five and the eighth consciousnesses are perfected on the ground of fruition" does not mean that the five consciousnesses are only realized when one reaches the Buddha stage; rather, it means that when one attains the Buddha's fruition, the five consciousnesses and the tathāgatagarbha can be thoroughly transformed, accomplishing the ultimate and perfect transformation of consciousness into wisdom. What is called "realizing the five consciousnesses" means finding and knowing the five consciousnesses, being able to observe them directly in the present. There is an enormous distance between realizing the five consciousnesses and transforming the five consciousnesses: the thorough transformation of the five consciousnesses must wait until the Buddha stage, whereas ordinary beings can realize the five consciousnesses. Bodhisattvas at the abiding stages can realize the tathāgatagarbha, but transforming habitual tendencies begins only from the first bhūmi; the distance in between is vast, requiring cultivation for nearly a great kalpa. It is like looking for our eyeglasses: once we discover the eyeglasses, we have found them, we have realized them—we can take them in hand and observe them directly, looking 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; when one cannot observe it directly in the present, 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 then knows where He is and can observe directly in the present what specific functions He performs. This is actual realization, not something produced by reflection, understanding, or imagination.

Only the deluded can awaken; where there is delusion, there is awakening. The seven consciousnesses are deluded—since beginningless kalpas, because of ignorance, they have lost sight of their own mind. Through cultivation, they find their own mind again, 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 "awaken," even if the tathāgatagarbha realized His own existence, the seven consciousnesses would still be deluded and unknowing, still possessing ignorance. If the seven consciousnesses do not awaken, 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 awakened.