Theoretical Comparison and Imagination Are Not Equivalent to Realization

The meaning of Bodhi encompasses all the Dharma that should be fully realized on the path to Buddhahood, progressing through many levels from shallow to profound. Initially, it involves severing the view of self, including the four stages from the first fruit to the fourth fruit of complete liberation. Then, in the Mahayana tradition, it involves realizing the fundamental Tathagatagarbha, the source of Bodhi, until the perfect illumination of the Four Wisdoms at the Buddha stage. Realizing Tathagatagarbha constitutes realizing Bodhi, but it does not equate to realizing the entirety of Bodhi, because the nature of Tathagatagarbha is profound, vast, and boundless. Only when it is fully realized can one be said to have attained Anuttarā Samyak Saṃbodhi. Therefore, realization is merely a beginning; many more Dharmas must be realized one by one to perfect Bodhi.

If one merely knows theoretically—through reading books—that Tathagatagarbha participates everywhere, that its presence is everywhere, that all dharmas are Tathagatagarbha, and that the whole is indeed the True Suchness, this knowledge remains confined to the conscious mind and does not involve the root consciousness (manas). Since it is unrelated to the root consciousness and is not a conclusion drawn from actual personal realization, it is merely parroting words. Without actual realization, even understanding remains superficial; one cannot truly grasp the "what" of it, let alone the "why." How, then, can the problem of birth and death be resolved? If one can pry open a tiny crack in their perspective and peer just a little bit inward, they may catch a glimpse of the truth.

Some people, upon learning the theory that "the whole is indeed the True Suchness," resort to cleverness and begin to speculate, saying, "This is also True Suchness, that is also True Suchness, True Suchness is everywhere." Then, presumptuously, they declare, "Haven't I attained enlightenment?" and go seeking validation from others.

If one can perceive how Tathagatagarbha concretely exists and manifests, that is quite remarkable and can be considered true enlightenment. Studying Buddhism requires first severing the view of self. Only by thoroughly understanding the principle that the five aggregates are without self does the subsequent realization of the mind (Ming Xin) become less difficult. For example, everyone knows that electric current flows within wires, yet we cannot see the current itself—we only see its applications: it makes the rice cooker cook rice, it powers the washing machine to wash clothes, and if we touch it, we feel a tingling and trembling sensation from the shock. This, however, does not constitute realizing the electric current. Seeing the washing machine clean clothes and knowing there must be an electric current involves more theoretical understanding based on knowledge; it does not constitute realization because one still does not know the specific workings of the current.