At What Level Does the Cognition of Vijñāna Become Termed Prajñā?

The cognition of the mind-consciousness (vijñāna) towards the Dharma is divided into varying degrees. Cognition severely obscured by afflictions (kleśa) is often wrong view (mithyā-dṛṣṭi). Cognition with slightly lighter afflictive obscuration 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 mind-consciousness has gained some power of discernment (prajñā-bala), but it cannot yet be called wisdom (jñāna). Wisdom is correct cognition after the removal of afflictive obscuration. Because there is no afflictive obscuration, the cognition of the mind-consciousness is free from the defilement of afflictive nature and can clearly manifest purity. All actions created are wholesome karma (kuśala-karma) and pure karma, not unwholesome karma (akuśala-karma). At this stage, the wisdom is almost without error, or has extremely few errors; it is trustworthy and reliable. Only then can it be called wisdom.

When the Buddha was approaching Parinirvāṇa, he instructed beings of future generations to rely on wisdom (jñāna), not on consciousness (vijñāna). This wisdom is not the ordinary wisdom, nor is it the wisdom of the patience with the non-arising (anutpattika-dharma-kṣānti) that arises immediately after realizing the fruit (phala) and comprehending the mind (citta). It is the wisdom of the patience with the non-arising of dharmas (anutpattika-dharma-kṣānti) without afflictive obscuration, the wisdom after the transformation of consciousness into wisdom, the wisdom of the wisdom of the path (mārga-jñāna). Immediately after realizing the fruit and comprehending the mind, although the wisdom is deeper than that of ordinary beings, because afflictive obscuration remains, the wisdom is still relatively shallow, the defilement of the mind is still quite evident, and sometimes unwholesome karma may still be created due to afflictions. This is not wisdom. Therefore, the cognition of the Dharma can only be called discernment (prajñā), not wisdom (jñāna). As long as the result has a detrimental effect, it is not wise and cannot be called wisdom. Only when the results are entirely wholesome are the actions wise, and only then can it be called wisdom and be relied upon.

The thoughts and contemplations of an ordinary being (pṛthagjana) all belong to the nature of consciousness (vijñāna-svabhāva). The discriminative and discerning functions arising from the habitual tendencies of afflictions also belong to the nature of consciousness; there is no wisdom. Noble persons (ārya) who have realized the fruit and comprehended the mind but have not eradicated afflictions have thoughts and contemplations possessing a certain degree of wisdom. The enhancement of the power of discernment in the mind-consciousness is called discernment, but it is still not wisdom; it largely still belongs to the category of the nature of consciousness and cannot be fully relied upon or depended upon. Therefore, many people, having studied some Dharma, consider themselves to be exceptionally superior or extraordinary. This all belongs to the cognitive scope of the nature of consciousness, where the proportion of erroneous elements is still very large. Hence, one should not place too much trust in one's own opinions. Such self-confidence is almost mistaken belief, a result arising from conceit (māna). What many people consider to be beyond doubt is not truly beyond doubt. When wisdom is insufficient, doubts may not be discerned upon reflection, and what one believes to be facts are often not facts; it is merely a misjudgment.