 It is because of the One Mind that the prospect of enlightenment is something innate to the mind itself and inherently accessible to all living creatures. Since this prospect is ubiquitous, even the common people can obtain enlightenment by way of purifying their mind. In the East Asian Classic The Awakening of Mahāyāna Faith (大乘起信論) it is called “the original enlightenment (pongak)”. Indeed, for Wŏnhyo, the whole universe in and of itself, being an expression of such an enlightenment, is in the continual process of self-realization (Rhi 1971). This true reality, however, is not separated from the common, banal mind. As a matter of fact, the common mind has a seed by which it can reach the ultimate. The ultimate reality is eo ipso the ultimate mind. So, even though the true reality is not literally in our ordinary mind, we can reach for it. This developing state of mind, in which enlightenment is partially and gradually exemplified, Wŏnhyo calls “acquired (or actualized) enlightenment (sigak 始覺)”. It is an enlightenment in its actual, temporal realization in the ordinary realm. As a seed becomes a tree, the mind is on the way to the final end, the fruit, of the original enlightenment. Since the enlightenment is indeed originally deposited in the mind as Tathāgatagarbha, when the seed is discovered, the whole reality is also completely revealed in its totality. At the very moment of enlightenment, one realizes that the acquired enlightenment is in fact the same as the original enlightenment that has been deposited in the mind all along. 