The Connotation of the Transformation of Consciousness into Wisdom

The transformation of consciousness into wisdom primarily involves transforming the seven consciousnesses into wisdom. The seven consciousnesses possess the nature of ignorance and lack wisdom, or possess only shallow wisdom. Therefore, it is necessary to eradicate the ignorance and afflictions within the seven consciousnesses to give rise to great wisdom, thereby achieving the transformation of consciousness into wisdom. After the seven consciousnesses have completely severed ignorance and transformed into wisdom, the defiled seeds stored within the Tathagatagarbha or the retribution consciousness are utterly eradicated. They no longer burden the Tathagatagarbha retribution consciousness nor limit its functions. At this point, the Tathagatagarbha retribution consciousness radiates great brilliance, fully manifesting all its functions and transforming into the great mirror-like wisdom. It is said to be the transformation of the Tathagatagarbha retribution consciousness into wisdom.

The nature of the conscious mind is characterized by ignorance, delusion, affliction, obscuration, and attachment. Its wisdom is shallow, and when perceiving phenomena, it often falls into the aspects of phenomena, lacking the wisdom of consciousness-only and failing to recognize the true nature of dharmas. After realizing the mind, one gradually attains meditative concentration, eradicates afflictions, removes obscurations, and progressively transcends the final barrier. While abiding in the remnant nirvana, one gains the capability to enter the non-remnant nirvana at life's end but chooses not to. Subsequently, upon transcending the view of phenomena as dreamlike and studying consciousness-only, one gains a portion of the wisdom of consciousness-only. Only then, when perceiving phenomena, does one recognize their nature as consciousness-only, understand the essence of dharmas, and not fall into the conventional aspects of phenomena. Wisdom undergoes a qualitative leap, and thus the sixth and seventh consciousnesses transform into wisdom, entering the household of the Tathagata, becoming true Buddha-sons of the Buddha, capable of propagating the Buddha-seed and widely transforming a region.

The prerequisite for transforming consciousness into wisdom is the attainment of the fruition, specifically the third fruition or above; one must possess meditative concentration, specifically the first dhyāna or above; and one must have realized the mind through enlightenment, possessing not only the wisdom of the universal characteristic of the dharmadhātu but also subsequent attainment wisdom, enabling the subtle observation of the Tathagatagarbha's operation within the five aggregates. Additionally, one must possess a portion of the wisdom of consciousness-only. Therefore, without meditative concentration, there can be no talk of realization, no talk of wisdom, and certainly no talk of transforming consciousness into wisdom. At best, one may possess a dry wisdom that fails to resolve actual problems.

The initial transformation of consciousness into wisdom occurs at the stage of the first bhūmi bodhisattva, when one enters the gate and steps into the household of the Tathagata, becoming a true Buddha-son of the Buddha, that is, the Buddha's own son. The implication is that before the first bhūmi, one is not the Buddha's true child, including fourth-fruition great arhats and pratyekabuddhas. The reason is that they have not transformed consciousness into wisdom; the nature of consciousness predominates over the nature of wisdom, their power of wisdom to observe all dharmas is insufficient, and they perceive the existence of all dharmas as more real than their emptiness.

In the practice of the Buddha Dharma, transforming consciousness into wisdom is a very high threshold, involving both the power of concentration and the power of wisdom. Only when both are strong does one have the capacity to calmly cross this threshold. The power of concentration must include the meditative power of the first dhyāna or above. The power of wisdom must include the power of wisdom to contemplate emptiness, encompassing the emptiness of self and a portion of the emptiness of dharmas. Other conditions, such as a bodhisattva's merit power, self-discipline, mental nature, compassion for sentient beings, and vow power, must all be complete before one can transform consciousness into wisdom. This is not an achievement that can be reached through short-term practice spanning a few kalpas, tens of kalpas, hundreds of kalpas, or even thousands of kalpas.

Upholding precepts constitutes self-discipline, and only then can one discipline others and guide others, becoming a model and leader for sentient beings. With perfected precepts, patience, and gentleness, the first dhyāna concentration can be fully attained. Based on this first dhyāna and on the foundation of severing the view of self, one progressively severs various afflictions, partially removing the obscurations of wisdom. If habitual afflictions are also severed, the obscurations of wisdom are completely removed, and the sun of wisdom illuminates the entire universe.

Thus, it can be seen that the ultimate purpose of spiritual practice is to realize the wisdom of the emptiness of the sixth and seventh consciousnesses. The mental consciousness progressively realizes the emptiness of all dharmas, and the mental faculty also progressively realizes the emptiness of all dharmas, transforming the conscious nature of the sixth and seventh consciousnesses into the nature of wisdom. The conscious mind with ignorance and afflictions is the nature of consciousness; the conscious mind without ignorance and afflictions is the nature of wisdom. To eradicate the fundamental afflictions, one must possess the power of concentration of the first dhyāna or above and must also sever the view of self and the view of dharmas before consciousness can be transformed into wisdom.