The Wisdom of Equality of Manas

The seventh consciousness initially possesses the wisdom of equality at the entry into the Joyous Ground. This means that upon entering the initial stage of the Joyous Ground, the seventh consciousness undergoes the transformation of consciousness into wisdom, thereby attaining a portion of the wisdom of equality. After cultivating the six perfections of a bodhisattva and achieving enlightenment through understanding the mind, the seventh consciousness gains prajñā wisdom. As this prajñā wisdom matures, it acquires subsequent wisdom. Through cultivating the path, one attains the first dhyāna, eradicates afflictions, successively passes through the gate of mirage-like phenomena and the gate of dream-like phenomena, and after realizing the remainderless nirvāṇa, refines consciousness-only, thereby attaining a portion of the wisdom of consciousness-only. Upon entering the first ground, the sixth consciousness undergoes its initial transformation into wisdom, attaining the initial portion of the wondrous observing wisdom, while the seventh consciousness undergoes its initial transformation into wisdom, attaining the initial portion of the wisdom of equality. Both consciousnesses undergo three transformations into wisdom before achieving Buddhahood, completely eradicating ignorance and defilements, transforming entirely into clarity. Only then do the eighth consciousness and the five sense consciousnesses respectively transform into the great mirror wisdom and the wisdom of accomplishing tasks, thereby perfecting the Buddha path.

A first-ground bodhisattva eradicates the nature of an ordinary being, enters the Tathāgata's family, and becomes a true child of the Buddha. This represents an immensely significant transformation in the study and cultivation of Buddhism, marked by profound joy within, hence it is called the Joyous Ground. The wisdom of equality of the seventh consciousness emerges during the cultivation process in the three virtuous stages after realizing the mind. It signifies the successful transformation based on the eighth consciousness. The seventh consciousness realizes the equality inherent in the eighth consciousness, consistently observing that although sentient beings experience different karmic results, the eighth consciousness, the cause manifesting these results, is fundamentally equal. Therefore, their appearances are also equal. This realization shatters the notions of self, others, sentient beings, and life span, authentically realizing that all sentient beings are essentially equal and will ultimately attain Buddhahood. The mind of the seventh consciousness gradually develops equality, and after eradicating afflictions and transforming consciousness into wisdom, one enters the first ground.

Therefore, at the initial moment of realizing the mind, both the seventh and sixth consciousnesses must simultaneously realize the mind. Only then can they possess prajñā wisdom, shatter the four notions, eradicate afflictions, pass through the three gates of Chan Buddhism, realize the gate of mirage-like phenomena and the gate of dream-like phenomena, eradicate the nature of an ordinary being, attain a portion of the wisdom of consciousness-only characteristic of a first-ground bodhisattva, realize the true suchness of all dharmas, realize a portion of the single true dharma realm, and ultimately achieve Buddhahood.

An arhat's seventh consciousness lacks the wisdom of equality because arhats have not realized the mind or attained enlightenment; they do not possess prajñā wisdom or the wisdom of consciousness-only. However, they do possess a degree of equality, but its basis differs from that of a first-ground bodhisattva. Arhats perceive all sentient beings as empty and devoid of self; their minds have eradicated all afflictions and shattered the four notions. From this perspective of emptiness, the seventh consciousness sees all sentient beings as equal, but it cannot perceive the equality of all dharmas. It does not know that all dharmas are of the nature of the eighth consciousness, are of true suchness, and are part of the single true dharma realm. Consequently, it lacks the wisdom of equality.

Examining the entire path of cultivation for an arhat, the wisdom of the Dharma-eye purity attained from the first to the fourth fruition is realized simultaneously by both the seventh and sixth consciousnesses. Otherwise, it would be impossible to eradicate afflictions, enter the remainderless and non-remainderless nirvāṇa, or shatter the four notions. If the seventh consciousness, the mental faculty, cannot eradicate the view of self, it cannot eradicate the afflictions of ignorance. Birth and death cannot cease, the dust and toil of the three realms cannot be transcended, the cycle of rebirth cannot be stopped, suffering cannot be ended, and spiritual cultivation would be meaningless.