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, lacking wisdom or possessing only shallow wisdom. Therefore, it is necessary to eradicate the ignorance and afflictions of the seven consciousnesses to give birth to great wisdom, thereby transforming consciousness into wisdom. After the seven consciousnesses have completely severed ignorance and transformed into wisdom, the defiled seeds stored within the Tathagatagarbha or the alaya-vijnana are completely eradicated. They no longer burden the Tathagatagarbha-alaya-vijnana nor restrict its functions. At this point, the Tathagatagarbha-alaya-vijnana radiates great light, fully manifesting all its functions and transforming into the great mirror wisdom. It is conventionally said that the Tathagatagarbha-alaya-vijnana transforms consciousness into wisdom.

The nature of the conscious mind is characterized by ignorance, stupidity, affliction, obscuration, and attachment. Its wisdom is shallow, and its perception of phenomena often falls into the aspects of phenomenal appearances, lacking wisdom in the aspect of consciousness-only. It fails to recognize the true nature of phenomena. After realizing the mind, one gradually attains meditative concentration, eradicates afflictions, removes obscurations, and progressively transcends the profound barriers. While in the nirvana with remainder, one gains the capability to enter the nirvana without remainder at life's end but chooses not to. Subsequently, by passing through the view of phenomena as like a dream and studying consciousness-only, one attains a portion of the wisdom of consciousness-only. Only then, when perceiving phenomena, does one know their nature of consciousness-only, understand the essence of phenomena, and not fall into the phenomenal appearances of the mundane world. Wisdom undergoes a qualitative leap, and thus the sixth and seventh consciousnesses transform into wisdom, entering the home of the Tathagata, becoming true children of the Buddha, capable of propagating the Buddha's lineage and teaching widely.

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 dhyana or above. One must have realized the mind and attained enlightenment, possessing not only the wisdom of the universal characteristic of the dharmadhatu but also the subsequently attained wisdom, enabling the subtle observation of the Tathagatagarbha's operation within the five aggregates. One must also possess a portion of the wisdom of consciousness-only. Therefore, without meditative concentration, there can be no talk of attainment, no talk of wisdom, and certainly no talk of transforming consciousness into wisdom. At best, one might possess a "dry wisdom" that fails to resolve practical problems.

The initial transformation of consciousness into wisdom occurs at the fruition of the first bodhisattva ground. One enters the door and steps into the home of the Tathagata, becoming a true child of the Buddha, that is, the Buddha's own son. The implication is that those before the first bodhisattva ground are not the Buddha's true children, including the great arhats of the fourth fruition and the 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 phenomena is insufficient, observing the existence of all phenomena more than the emptiness of all phenomena.

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 ability to cross this threshold calmly. The power of concentration must be sufficient, possessing the concentration power of the first dhyana or above. The power of wisdom must be sufficient, possessing the wisdom power to contemplate emptiness, including the emptiness of self and a portion of the emptiness of phenomena. Other conditions such as the bodhisattva's power of merit, self-discipline, mental disposition, compassion for sentient beings, and vows must all be complete before one can transform consciousness into wisdom. This is not an achievement that can be reached through short-term practice over a few kalpas, tens of kalpas, hundreds of kalpas, or even thousands of kalpas.

Upholding precepts is self-discipline; only then can one discipline others and become a model and guide for sentient beings. With perfect precepts, forbearance, and gentleness, the first dhyana concentration can be attained. Relying on this first dhyana concentration, and based on the eradication of the view of self, one progressively eradicates various afflictions, removing a portion of the obscurations to wisdom. If the habitual tendencies of afflictions are also eradicated, the obscurations to wisdom are completely removed, and the sun of wisdom illuminates the universe.

From this, it is evident that the ultimate purpose of practice is to realize the wisdom of the emptiness of the sixth and seventh consciousnesses. The mental consciousness progressively realizes the emptiness of all phenomena, and the mental faculty (manas) progressively realizes the emptiness of all phenomena, 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 root afflictions, one must possess the concentration power of the first dhyana or above, and one must also eradicate the view of self and the view of phenomena, only then can consciousness be transformed into wisdom.