The Connotation of Transforming Consciousness into Wisdom

The initial transformation of consciousness into wisdom occurs at the bhūmi of a first-ground bodhisattva, when one enters through the gate into the room, enters the home of the Tathāgata, and becomes a true child of the Buddha—that is, the Buddha's own son. The implication is that before the first-ground bodhisattva stage, none are the Buddha's true children, including the great arhats of the fourth fruit and the pratyekabuddhas. The reason is that they have not yet transformed consciousness into wisdom; their nature of consciousness surpasses their nature of wisdom, their power of wisdom (prajñā-bala) for contemplating all dharmas is insufficient, and their contemplation of the existence of all dharmas surpasses their contemplation of the emptiness of all dharmas.

In the study and practice of the Buddha-dharma, transforming consciousness into wisdom is a very high threshold, involving both the power of meditative concentration (samādhi) and the power of wisdom (prajñā-bala); only when both powers are present can one have the capacity to calmly step over this threshold. The power of concentration requires the meditative power of the first dhyāna and above; the power of wisdom requires the wisdom power of contemplating emptiness, including the emptiness of self in persons and a portion of the emptiness of no-self in dharmas. Other factors include the bodhisattva's self-discipline, mental disposition, compassion for sentient beings, and power of vows, and so on. Keeping precepts is self-discipline; only then can one discipline and regulate others, becoming a model and guide for sentient beings. With precepts perfected and forbearance gentle and yielding, the first dhyāna concentration can be fully realized. With this first dhyāna concentration, on the foundation of having eradicated the view of self (satkāya-dṛṣṭi-prahāṇa), one will sequentially eliminate various afflictions, and part of the obstruction to wisdom will be removed. If afflictive habits are also eliminated, the obstruction to wisdom will be entirely removed, and the sun of wisdom will shine brilliantly over heaven and earth.

From this it can be seen that cultivation is ultimately for the purpose of perfecting the wisdom of the emptiness of the sixth and seventh consciousnesses. The mind consciousness, in due sequence, realizes the emptiness of all dharmas, and the manas also, in due sequence, realizes the emptiness of all dharmas, transforming the nature of consciousness of the sixth and seventh consciousnesses into the nature of wisdom. A mind of consciousness with ignorance and afflictions is the nature of consciousness; a mind of consciousness without ignorance and afflictions is the nature of wisdom. To eliminate afflictions, one must possess the power of concentration of the first dhyāna and above, and must also eradicate the view of self in persons, in order to transform consciousness into wisdom.