At What Stage of Cognition Does Citta Transform into Prajna?

The cognition of dharmas by the vijñāna mind is divided into different levels or degrees. Cognition severely obscured by kleshas (afflictions) is often erroneous views. Cognition with slightly lighter klesha obscuration may sometimes be correct, but this correctness is only relative to previous erroneous cognitions; it is not yet entirely correct. Such knowledge merely shifts somewhat towards the correct direction, and the vijñāna mind gains some prajñā (wisdom) power, but it still cannot be called jñāna (supreme wisdom). Jñāna is correct cognition attained after the removal of klesha obscurations. Without klesha obscurations, the cognition of the vijñāna mind is free from klesha defilement and can distinctly manifest pure wisdom. All actions created are wholesome karma and pure karma, with no creation of unwholesome karma. At this stage, jñāna is almost entirely free from error, or has very few errors, making it trustworthy and reliable. Only then can it be called jñāna.

When the Buddha was approaching parinirvāṇa, he instructed sentient beings of future generations to rely on jñāna, not on vijñāna. This jñāna is not the jñāna of ordinary wisdom, nor is it the jñāna of the tolerance of non-arising (anutpattika-dharma-kṣānti) that arises immediately after attaining fruition and realizing the mind. Rather, it is the jñāna of the tolerance of non-arising without klesha obscurations, the jñāna attained after transforming vijñāna into jñāna, the jñāna of path-seed wisdom. Immediately after attaining fruition and realizing the mind, although wisdom is deeper than that of ordinary beings, due to the presence of klesha obscurations, wisdom remains relatively shallow, mental defilement is still evident, and sometimes unwholesome karma may be committed due to kleshas. This is not jñāna. Therefore, the cognition of dharmas can only be called prajñā, not jñāna. As long as the outcome has harmful effects, it is unwise and cannot be called jñāna. Only when the results are entirely wholesome can the action be considered wise, called jñāna, and worthy of reliance.

The thoughts and contemplations of an ordinary being's mind-consciousness all belong to the nature of vijñāna. The discernment and choice arising from the inertia of kleshas all belong to the nature of vijñāna; there is no jñāna. Noble beings who have attained fruition and realized the mind but have not eradicated kleshas possess a certain degree of wisdom in their thoughts and contemplations. The enhancement of the prajñā power of the vijñāna mind is called prajñā, but it is still not jñāna. It largely remains within the scope of vijñāna nature and cannot be fully relied upon or depended on. Therefore, many people, having studied some Dharma, consider themselves exceptionally superior and extraordinary. This still falls within the cognitive scope of vijñāna nature, where the proportion of erroneous elements remains significant. Thus, one should not place too much trust in one's own opinions. Such self-confidence is almost equivalent to mistaken belief, a result arising from arrogance. What many people regard as "beyond doubt" is not truly beyond doubt. When wisdom is insufficient, doubts may exist yet remain undetected through introspection. What one believes to be facts are often not facts at all but merely erroneous judgments.