The Meaning of Transforming Consciousness into Wisdom

The initial transformation of consciousness into wisdom occurs at the bhūmi of the first-ground bodhisattva, when one steps through the door and enters the house, entering the home of the Tathāgata and becoming a true child of the Buddha—that is, the Buddha's own son. The implication is that before the first-ground bodhisattva stage, none are the Buddha's own children, including the great arhats of the fourth fruit as well as the pratyekabuddhas. The reason is that they have not yet transformed consciousness into wisdom; their consciousness-nature outweighs their wisdom-nature, their power of wisdom (prajñā-bala) to contemplate all dharmas is insufficient, and their contemplation of the existence of all dharmas surpasses their contemplation of the emptiness of all dharmas.

In the study and practice of the Buddha's teachings, transforming consciousness into wisdom is a very high threshold, involving both the power of meditative concentration (samādhi) and the power of wisdom (prajñā-bala). Only when both possess strength can one have the capacity to stride over this threshold with ease. The power of concentration must include meditative attainment at the level of the first dhyāna or above; the power of wisdom must include the wisdom to contemplate emptiness, including the emptiness of self with regard to persons and one portion of the emptiness of no-self with regard to dharmas. There are also other factors, such as a bodhisattva's self-discipline, disposition of mind, compassion for sentient beings, and power of vow. Keeping precepts is self-discipline; only then can one discipline others through precepts and become a model and guide for sentient beings. With precepts perfected and forbearance gentle and yielding, the first dhyāna concentration can be fully realized. With this first dhyāna concentration, on the foundation of having eliminated the self-view (ātma-dṛṣṭi), one will sequentially eliminate various afflictions, and the obstructions to wisdom will be partially removed. If afflictive habits are also eliminated, the obstructions to wisdom will be entirely removed, and the sun of wisdom will shine brilliantly over heaven and earth.

From this it can be seen that the ultimate purpose of practice is to accomplish the wisdom of emptiness in the sixth and seventh consciousnesses: the mind consciousness realizes the emptiness of all dharmas in due sequence, the manas also realizes the emptiness of all dharmas in due sequence, transforming the consciousness-nature of the sixth and seventh consciousnesses into wisdom-nature. A mind of consciousness burdened with ignorance and afflictions is consciousness-nature; a mind of consciousness free of ignorance and afflictions is wisdom-nature. To eliminate afflictions, one must possess the power of concentration at the level of the first dhyāna or above, and must also eliminate the self-view with regard to persons; only then can consciousness be transformed into wisdom.