Wisdom: The Last Treasure of Becoming a Buddha 成佛之最後法寶—智慧 from Collection of Rain Blossoms
- Xing Shen
- Aug 22
- 5 min read
A Bodhisattva reaches the other shore by wisdom, for wisdom is the final treasure on the path to Buddhahood. And how does one cross by wisdom? It is through the four golden words—transforming consciousness into wisdom.
Eight Consciousnesses
A person has eight kinds of consciousness. The eyes, ears, nose, tongue, body, and mind are the six; the transmitting consciousness is the seventh; and the storehouse consciousness is the eighth. Among these, the power of the mind-consciousness is the greatest. Through the five sense faculties and the impressions they receive, the mind-consciousness can distinguish each one. Because of this discriminating power, feelings of love and hate arise. Where there is feeling, there is grasping; where there is grasping, there is craving. Each of these states is passed on by the seventh consciousness and stored in the eighth, becoming the causes of karma. Thus, among the eight, the most difficult to purify is the eighth consciousness. From the very moment of conception and the forming of the body, one is already under its influence.
Four Wisdoms
To transform consciousness into wisdom means this: the eighth consciousness turns into the Wisdom of the Great Mirror; the seventh becomes the Wisdom of Equal Heart; the sixth becomes the Wisdom of Clear Seeing; and the first five turn into the Wisdom of Right Action. In other words, this is how a clouded mind becomes clear again.
The scriptures say: “No wisdom, and nothing attained.” For wisdom has no fixed form or substance. To cling to the view of wisdom is a false view; to cling to the thought of wisdom is a false thought. The true path means letting go of both.
After transforming consciousness into wisdom, one can then behold true nature. Our true nature shows itself when the mind is calm and steady—like a clear reflection on still water. The mind itself is Buddha; everyone is Buddha, for everyone possesses this true nature. The only difference is that it’s covered over, so we cannot see it clearly.
Returning Through the Senses
The way to see one’s true nature must begin with the five sense faculties. This is the meaning of transforming consciousness. How does one see true nature through the five faculties? Take the tongue, for example. It is one of the five, and it knows flavor. In the very act of tasting, one should turn the awareness back. And what does it mean to turn back the awareness?
Returning to the Original Nature — At birth, a person does not know the taste of meat, nor can one distinguish salty from sweet. Yet the body still grows, not because of meat. Why then cling so tightly to it now? Therefore, one should not be attached—this is called returning to the original nature. Once there is such turning back, one should act in accord with that nature, and naturally there will be no grasping.
Turning Back to the Other — Who is without children? Even animals are living beings; how could one bear to cause their separation? With such reflection, even if meat is placed before you, you would find it hard to swallow. At the very least, you would no longer cling to it.
Turning Back to All Directions — At the counter of a butcher’s shop, chickens, ducks, geese, pigs, cattle, and sheep are piled up like a hill. The deluded see them as delicacies and their mouths water. But one who reflects sees only a forest of corpses, a place of slaughter—when you see it this way, how could you still feel hungry?
Among the five faculties, if one reflects in this way at every point, the true nature will surely appear. Throughout the ages, all Buddhas have begun with the five faculties and thereby attained the vision of true nature. Thus Avalokiteśvara Bodhisattva chose the faculty of hearing as the path of entry. After the Fifth Patriarch, however, a new approach arose—direct and without detour—beginning with the root of mind itself. Yet in truth, the root of mind is none other than the master of the five faculties.
成佛之最後法寶—智慧
雨花集
濟公活佛
菩薩以智慧而登彼岸，智慧就是成佛之最後法寶。如何智慧而登彼岸呢？就是四字金言—轉識成智。
人有八識，眼耳鼻舌身意為六識，傳達識為第七識，含藏識為第八識。八識之中，意識之力最大。一個人由五根所得，由五根所入，意識能一一分辨。故意識之力最大，一有分辨之念，便起愛憎，有受便有取，有取便有貪，一一情形，由第七識傳達入第八識而含藏之，便成了行受之緣。故八識之中，最難清滅者為第八識；受胎成形，均受第八識影響。
所謂轉識成智，就是務令第八識成為大圓鏡智，第七識成為平等性智，第六識成為妙觀察智，其他五識成為成所作智。
經書云﹕無智亦無得。因智無相無體，有智之見是妄見，有智之念是妄念。所以修持到無智之見，無智之念，便叫無智。
轉識成智之後，便可見性。性是一種流轉之智慧，是一種未經塵染之本來性格。性不能眼見，祇能以心見。所謂明心見性，由此可知性就是定心之影，即心即佛，人人皆佛，因人人皆有自性。所不同者，性為體蔽，故不能透視。
見性之道，必從五根入手。所謂轉識，就是此理。如何從五根以見性呢？譬如從舌知味，舌乃五根之一，在之味之時，應該返照。怎謂之返照？
一、返照本性—人之初生，不知肉味，鹹甜不辨，而身體漸長，曾不因有肉始能生長，今天何必斤斤乎此？故不可執著此之謂返照本性。既有返照，便應依本性而為，自然不執。
二、返照對方—誰無子女，獸亦眾生，何忍使其分離。有此返照，必食肉亦不下咽，最低限度亦不會執。
三、返照三方—肉食店之柜檯，雞鴨鵝豬牛羊堆積如丘，心迷者認為珍饈，食指大動。知返照者認為屍林，此乃山莊，尚有食慾耶？
在五根中，處處如此返照，則本性必現，歷代各佛，均從五根入手而得見性。如觀自在菩薩等則選擇耳根入手，自五祖後，始創出單刀直入，由心根做起。其實心根者，亦無非五根之主耳！
This translated text is a chapter from Collection of Rain Blossoms, a scripture written by JiGong Living Buddha in the 1900s through spirit writing. Here the link to the original Chinese source.
If you are interested in other chapters of this book, here is the link to the table of contents.
