The Bodhisattva sees differently

By whatever term we wish to call it such as pure Mind, tathata/suchness, or Dharmakaya, the absolute substance from which things are composed is impossible to detect by untrained worldlings. However, unlike worldlings (prithagjana), the Bodhisattva can distinguish (praj) the substance from its insubstantial, phenomenal configurations. We can liken this substance to the coating of a mirror which reflects objects so that what appears are phenomenal forms, not the substance itself. The substance, if we wish to see it, must be seen in its own nature (svabhava).

Using an illustration a little more down to earth lets imagine we are on a hiking trip. When we look at the scenery facing us, seeing the forest and the mountains rising up from behind it, we can see nothing else other than this sensory array. In other words, we cant see the luminous substance or Mind which makes this all possible. Likewise, when we look at our thoughts we cant detect anything like pure Mind or tathata. Still, the Bodhisattva can see this amazing substancethe worldling cannot. The Bodhisattva is in samadhi with it constantly. But he is also, at the same time, giving up past habits which made the luminious substance seem impossible to detect.

Unfortunately, when the Buddha speaks of pure Mind, the first thing a worldling does is try to conceive of ithe might even imagine it is awareness! The worldling doesnt understand that directly beholding pure Mind is a much different matter than conceiving it.

Admittedly, this is pretty subtle stuff. In the first place, it is hard for the worldling to believe that their physical body with its huge, complex system of mentation and the world it perceives via the senses, is really just an aggregation of name and form (namarupa) composed from pure Mind or tathata. But this is the gist of the Buddhas awakening. This especially brought out in Mahayana Buddhism which sees the temporal world as fictive and ce! rtainly not the true world which is supermundane.