 Central to Wŏnhyo’s thought is the concept of “One Mind” (ilsim 一心) with its metaphysical and soteriological implications. One Mind is identified not only with the minds of all sentient beings, but also with the fundamental ground from which those minds manifest. While appearing externally as impure and ephemeral, this One Mind is posited as intrinsically pure and unchanging. In this way, the One Mind forms the metaphysical ground of Wŏnhyo’s Buddhist systems and the explication of the various doctrines. The One Mind, however, is not univocal but has two aspects (“gates”), which are different from each other yet complimentary to each other as well. First, the One Mind has an absolute, ultimate aspect, the aspect of true thusness. The absolute aspect of the One Mind is the true reality in and of itself but when it is immanent in the conditioned, it is called “tathāgatagarbha”. The latter, as tainted thusness, is the absolute mind in the conditioned. This tathāgatagarbha can be active in that it can help the minds of sentient beings attain enlightenment. It can also be passive in that it can be concealed by the defilements. In the One Mind, there is also a conventional, “production-and-extinction” aspect. It is thus in saṃsāra, the realm of existence that is subject to continual birth and death. This conventional aspect of the One Mind leads to the ālāyavijñāna (or storehouse consciousness, see below), which serves to store the tainted seeds and proclivities produced by past actions. In this respect, the storehouse consciousness expresses the defiled mind. But the same consciousness can be purified and thus unified with the tathāgatagarbha, which lays bare the untainted original enlightenment (pongak 本覺) in each of us (S. Lee 2019). The pure part of the ālāyavijñāna then is not really different from the tathāgatagarbha, Wŏnhyo suggests. All in all, our ordinary mind is simultaneously deluded and yet enlightened (Wŏnhyo, Commentary on the Awakening of Mahayana Faith, HPC 01.0701b24-c05). Sentient beings could be originally enlightened and yet still have to progress through a temporal process of acquiring (or temporal) enlightenment (Buswell, 2007: Part I: Study, 6).