At What Level Does the Cognition of Vijnana Become Prajna?

The consciousness-mind's understanding of the Dharma is divided into different levels. Cognition severely obscured by afflictions is often wrong views. Cognition with slightly lighter afflictive obscurations may sometimes be correct, but this correctness is only relative to previous erroneous cognition; it is not yet complete correctness. Its knowledge and view have merely shifted somewhat towards the correct direction, and the consciousness-mind has gained some power of discernment (prajna), but it cannot yet be called wisdom (jnana). Wisdom is correct cognition after the removal of afflictive obscurations. Because there are no afflictive obscurations, the cognition of the consciousness-mind is free from the stain of afflictive nature and can clearly manifest purity. Its actions are all wholesome karma and pure karma; it does not create unwholesome karma. At this stage, the wisdom is almost entirely free from error, or has very few errors; it is trustworthy and reliable. Only then can it be called wisdom. 

When the Buddha was approaching parinirvana, he instructed future beings to rely on wisdom, not on consciousness. This wisdom is not the wisdom of ordinary intelligence, nor is it the wisdom of the patience with the non-arising [of dharmas] (anutpattika-dharma-ksanti) that arises immediately after attaining the fruit [of stream-entry] or realizing the mind. It is the wisdom of the patience with the non-arising of dharmas free from afflictive obscurations; it is the wisdom after the transformation of consciousness into wisdom; it is the wisdom of the wisdom of the path (marga-jnana). Immediately after attaining the fruit or realizing the mind, although the wisdom is deeper than that of ordinary beings, because afflictive obscurations remain, the wisdom is still relatively shallow, and the defilement of the mind is still quite evident. Sometimes, due to afflictions, one may still create some unwholesome karma. This is not wisdom. Therefore, the understanding of the Dharma at this stage can only be called discernment (prajna), not wisdom (jnana). As long as the result has a harmful effect, it is unwise and cannot be called wisdom. Only when the results are entirely wholesome are the actions wise; only then can it be called wisdom and be relied upon. 

The thoughts and conceptions of an ordinary being's consciousness are all of the nature of consciousness (vijnana). The functions of discrimination and choice arising from the inertia of afflictions all belong to the nature of consciousness; there is no wisdom. Noble ones who have attained the fruit or realized the mind but have not eradicated afflictions have thoughts that possess a certain degree of discernment. The enhancement of the discernment power of the consciousness-mind is called discernment, but it is still not wisdom; it largely still belongs to the category of consciousness-nature and cannot be fully relied upon or depended upon. Therefore, many people, having studied some Dharma, consider themselves supremely special or superior. This all falls within the cognitive scope of consciousness-nature; the proportion of erroneous elements is still very, very large. Thus, one should not place too much trust in one's own opinions. Such self-confidence is almost mistaken belief, an outcome induced by arrogance. What many people consider to be beyond doubt is not truly beyond doubt. When wisdom is insufficient, doubts may exist yet remain unexamined; what one believes to be fact is often not fact, but merely a misjudgment.