The Three Stages of Transforming Manas Consciousness into Wisdom

The acquired equality awareness refers to the nature of the manas (mental faculty) that treats all dharmas equally. The transformation of manas from its original state of inequality to equality occurs in three stages. The first stage occurs upon entering the first ground (bhūmi), when manas formally transforms consciousness into wisdom for the first time, and its nature becomes partially characterized by equality. The second stage occurs upon entering the eighth ground, when manas transforms consciousness into wisdom for the second time, evolving into the Wisdom of Equality that manifests greater impartiality. The third stage occurs immediately before attaining Buddhahood, when manas undergoes its final transformation of consciousness into wisdom, achieving complete and thorough equality. Only after manas transforms consciousness into wisdom can preliminary equality be attained, enabling one to perceive all sentient beings as Buddhas, each possessing an inherently pure mind, and all capable of attaining Buddhahood.

The equality awareness of manas only becomes truly complete and perfect upon reaching the Buddha-ground. At this stage, one perceives all sentient beings by seeing their true suchness and inherent nature, knowing that from the perspective of this inherent nature, all beings are fundamentally equal, and no unfair treatment arises. It is not that the Buddha feels compassion for sentient beings when they are virtuous and withholds compassion when they are non-virtuous. The Buddha treats all sentient beings equally, always observing them with a compassionate mind. However, the Buddha possesses immeasurable wisdom and, while observing sentient beings, discerns their sharp or dull faculties, acting according to their needs. Before we realize the Tathāgatagarbha, all the enlightenment we attain is merely the enlightenment of the conscious mind.

The enlightenment of the conscious mind is divided into many types: there is the enlightenment of ordinary beings, the enlightenment of virtuous ones who have realized the mind and seen the nature, the enlightenment of tenth-ground bodhisattvas, and the enlightenment of the Buddha. The enlightenment of ordinary beings consists in understanding the suffering of life, desiring to escape suffering, wishing to practice, seeking to realize liberation, and aspiring to realize the mind and see the nature. The enlightenment of virtuous ones lies in realizing the true reality of the dharma realm, attaining wisdom, and hoping to achieve complete liberation and accomplishment. The enlightenment of tenth-ground bodhisattvas involves attaining the great wisdom of the patient endurance of the non-arising of dharmas (anutpattika-dharma-kṣānti), aspiring to benefit both self and others, progressively advancing through each ground, and swiftly perfecting the Buddha-fruit. The true enlightenment of the acquired conscious mind is precisely the realization of the mind and the seeing of the nature. After discovering the Tathāgatagarbha, one realizes that all dharmas are born from and manifested by the inherently pure mind, the Tathāgatagarbha, and perceives that all dharmas are of the nature of the Tathāgatagarbha.