The Three Stages of Transforming the Manas into Wisdom

The acquired awakened nature of equality refers to the nature of the manas treating all dharmas with equality. The manas transforms from its original inequality into equality, and this transformation occurs in three stages. The first stage is at entry into the first bhūmi, when the manas for the first time formally transforms consciousness into wisdom, and its nature transforms to possess one portion of equality. The second stage is at entry into the eighth bhūmi, when the manas transforms consciousness into wisdom for the second time, transforming into the wisdom of equality that is somewhat more equal. The third stage is at the point of imminent buddhahood, when the manas transforms consciousness into wisdom for the last time, transforming into thorough and complete equality. Only after the manas has transformed consciousness into wisdom can preliminary equality be attained, seeing all sentient beings as Buddhas, all possessing the self-nature pure mind, all capable of becoming Buddhas.

The awakened nature of equality of the manas only reaches true and complete equality at the buddha-bhūmi, seeing all sentient beings as seeing their true suchness self-nature, knowing that from the perspective of self-nature all sentient beings are equal, and there will be no unfair treatment. It is not that when seeing sentient beings as wholesome, the Buddha is compassionate toward them, and when seeing sentient beings as unwholesome, the Buddha is not compassionate toward them. The Buddha treats all sentient beings equally, contemplating and observing sentient beings with a compassionate mind. However, the Buddha possesses immeasurable wisdom, and in observing sentient beings He must also discern whether their spiritual faculties (indriya) are sharp or dull, according to what sentient beings need. Before we have realized the tathāgatagarbha, the awakening we obtain is all the awakening of the mind consciousness.

The awakening of the mind consciousness is divided into many kinds: there is the awakening of ordinary beings, the awakening of the virtuous who have seen the mind and seen the nature, the awakening of bodhisattvas of the ten bhūmis, and also the awakening of the Buddha. The awakening of ordinary beings is understanding the suffering of life, wanting to leave behind painful feelings, wanting to cultivate practice, wanting to realize liberation, wanting to see the mind and see the nature. The awakening of the virtuous is having awakened to the ultimate reality of the dharma realm, having attained wisdom, hoping to obtain thorough liberation and accomplishment. The awakening of bodhisattvas of the ten bhūmis is having attained the great wisdom of patience with the non-arising of dharmas, hoping to benefit themselves and benefit others, advancing from bhūmi to bhūmi, and swiftly perfecting the fruit of Buddhahood. The true awakening of the acquired perceiving mind is seeing the mind and seeing the nature; after finding the tathāgatagarbha, one awakens to the fact that all dharmas are born and manifested by the self-nature pure mind, the tathāgatagarbha, and awakens that all dharmas are of the nature of the tathāgatagarbha.