The Ground Where Naming Is FullThe Three BodiesThe Four WisdomsThe Ten Powers, Four Fearlessnesses, and Eighteen Distinctive DharmasThe Marks, the Great Compassion, and the All-Kinds WisdomThe Perfected Freedom
33

Part 3 · The Four Wisdoms

Tathāgata’s Mastery · 1 papers

Part Two handed over the three bodies, and handed this part the "four wisdoms" on which the three bodies rest.[ from the book's part intro ]

論Study the papersfootnotes · abstracts
04Turning Consciousness into WisdomThe prior paper (TATHAGATA-P03) established that the Tathāgata's mastery appears as three bodies, and handed the four wisdoms on which the three bodies rest to this paper. This paper asks: what is the Tathāgata's mastery "wisdom"? Is it four lofty spiritual cognitions a Buddha acquires beyond the severing of defilements, or has it another provenance? The thesis: the Tathāgata's cognitive structure is the four wisdoms — the great-mirror wisdom, the equality wisdom, the observation wisdom, the accomplishing wisdom — and the four wisdoms are not four new spiritual cognitions a Buddha acquires from outside, but the four wisdoms into which the defiled eight consciousnesses are turned (turning consciousness into wisdom); the mastery's wisdom is what "turning" (turning the defiled into the pure) accomplishes, not a thing "acquired" (added from outside). In the Cheng weishi lun, the Buddhabhūmi-śāstra, and the Mahāyāna-saṃgraha, three points confirm one another. First, the four wisdoms in full and by definition (the great-mirror wisdom free of grasped-and-grasper discrimination, like a great mirror manifesting all images; the equality wisdom regarding self and other as equal and establishing the non-abiding nirvāṇa; the observation wisdom freely teaching and resolving doubts in the great assembly; the accomplishing wisdom manifesting transformations throughout the ten directions) — the Cheng weishi lun and the Buddhabhūmi-śāstra confirming each other. Second, the correspondence of turning the eight consciousnesses into the four wisdoms — "turning the defiled eighth, seventh, sixth, and fifth consciousness-classes, they are attained in order" (the eighth → the great-mirror wisdom, the seventh → the equality wisdom, the sixth → the observation wisdom, the first five → the accomplishing wisdom), and "though wisdom is not consciousness, it turns in dependence on consciousness," at the untainted stage "wisdom strong, consciousness weak," whence "turning consciousness into wisdom." Third, the four wisdoms comprise the three bodies — the great-mirror wisdom-class comprising the self-nature body, the middle two (equality, observation) the enjoyment-body, the last (accomplishing) the transformation-body — so the four wisdoms are the cognitive engine of the three bodies (this being one position the treatise holds, with another held alongside, which this paper marks without fixing). Conclusion: the Tathāgata's mastery-wisdom is not a spiritual cognition acquired beyond the severing of defilements, but the four wisdoms disclosed as one and the same mind's defiled portion turned into its pure portion; carrying forward the Attainment axis's constant frame — the buddha-fruit's name (the ten epithets), body (the three bodies), and wisdom (the four wisdoms) are all aspects of "turning / severing / manifesting," not things "acquired from outside." This paper establishes the substance and provenance of the four wisdoms (turning consciousness into wisdom); the unfolding of their function (the ten powers, four fearlessnesses, eighteen distinctive dharmas) is handed to P05 onward.
書Read in the book
Tathāgata’s Mastery · in the bookcontinuous prose · apparatus removedRead from here →
Turned, Not AcquiredPart 3 · Ch. 1

Same part, two ways in — papers keep the scholarly apparatus; the book is continuous prose for reading. Same source.