At What Stage of Cognition Does Citta Transform into Prajna?

The cognition of the mind-consciousness towards the Dharma is divided into different levels or degrees. Cognition obscured by severe afflictions is often erroneous views. When the obscuration of afflictions is slightly lighter, the cognition may sometimes be correct, but this correctness is only relative to previous erroneous cognitions and is not yet fully correct. Its understanding has merely shifted somewhat towards the correct direction, and the mind-consciousness has gained some wisdom power, but it cannot yet be called true wisdom. True wisdom is the correct cognition attained after the afflictions are no longer obscuring. Because there is no obscuration by afflictions, the cognition of the mind-consciousness is free from the defilement of afflictions and can clearly manifest its pure wisdom nature. All actions performed are virtuous and pure karma, and no unwholesome karma is created. At this stage, the wisdom is almost entirely without error, or has very few errors, making it trustworthy and reliable. Only then can it be called true wisdom.

When the Buddha was approaching parinirvana, he instructed future beings to rely on wisdom, not on consciousness. This wisdom is not the ordinary wisdom, nor is it the wisdom of insight into non-arising that arises immediately after attaining the fruition or realizing the mind. Rather, it is the wisdom of insight into the non-arising of dharmas, free from the obscuration of afflictions. It is the wisdom attained after transforming consciousness into wisdom, the wisdom of the path. Immediately after attaining the fruition or realizing the mind, although the wisdom is deeper than that of ordinary beings, because afflictions still obscure it, the wisdom remains relatively shallow, and the defilement of the mind is still evident. Sometimes, due to afflictions, one may still create some unwholesome karma. This is not true wisdom. Therefore, the cognition of the Dharma at this stage can only be called wisdom power, not true wisdom. As long as the result has harmful effects, it is not wise and cannot be called true wisdom. Only when the results are entirely wholesome is the action wise, and only then can it be called true wisdom and be relied upon.

The thoughts and contemplations of an ordinary being's mind-consciousness all belong to the nature of consciousness. The functions of discrimination and decision-making arising from the habitual force of afflictions all belong to the nature of consciousness and lack true wisdom. Sages who have attained the fruition or realized the mind but have not eradicated afflictions have thoughts and contemplations that possess a certain degree of wisdom. The enhancement of the wisdom power of the mind-consciousness is called wisdom power, but it is still not true wisdom. It largely remains within the realm of the nature of consciousness and cannot be fully relied upon or depended upon. Therefore, many people, after learning some Dharma, consider themselves to be how extraordinary and superior. This all falls within the cognitive scope of the nature of consciousness, where the proportion of erroneous elements is still very large. Thus, one should not place too much trust in one's own opinions. Such self-confidence is almost mistaken belief, a result arising from arrogance. What many people consider to be beyond doubt is not truly free from doubt. When wisdom is insufficient, even if there is doubt, one cannot discern it through introspection. What one believes to be facts are often not facts but merely erroneous judgments.