What is the wisdom in the Buddhist approach?
What is the wisdom in the Buddhist approach?
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What is the wisdom in the Buddhist approach?
How is wisdom measured in Buddhism? The story of wisdom, around 160-130 BCE in the Bactria region of India, there was a king named Melinda who was exceptional in his wisdom and deep understanding of many worldly subjects, including the principles of the major religions. He posed a question to a reclusive sage who had achieved enlightenment and was known for his wisdom named Nagasana. After discussing the role of wisdom, the matter was likened to a person holding a bright lamp who enters a dark house. Thanks to the light of the lamp, the path, exits, and every corner become visible, where there is a chair, a cupboard, a bed, etc.
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What is wisdom?
How is wisdom measured in Buddhism? The Wisdom Story, circa 160-130 BCE in the Bactria region of India, there was a king named Melinda who was exceptional in his wisdom and deep understanding of many worldly matters, including the principles of the major religions. He posed a question to a reclusive sage who had attained enlightenment and was known for his wisdom named Nagasana. After discussing the role of wisdom, the matter was likened to a person holding a bright lamp entering a dark house. By the light of the lamp, the path, exits, and every corner become visible, where there is a chair, a cupboard, a bed, etc.
The bright lamp represents wisdom, and the household objects represent the events and objects in life, as well as the changes in human consciousness. By the light of the lamp, darkness disappears, just as through wisdom, ignorance itself disappears. But then the king asked provocatively, Tell me, where is wisdom? Nagasana replied, Wisdom does not reside anywhere, and therefore it is not possible to point to a specific place where it is resides.
The king replied that perhaps there is no wisdom at all. Nagasana then replied, Then where does the mind reside, Your Majesty? It cannot be pointed out. Then, Your Majesty, perhaps there is no mind. King Melinda suddenly burst out laughing, You are indeed very wise. The aim of Buddhism is to eliminate suffering and bring joy to all beings, but only the wise can discern the path that leads to peace and happiness. The aim of Buddhism is liberation and enlightenment, and wisdom, pāññā, alone, is the only means by which humanity can reach the shores of liberation and enlightenment.
Therefore, the role of the wise and the role of wisdom occupy a central place in all the teachings of our founder, the Buddha. Buddhism can be said to be the way of the wise, a path to enlightenment, which seeks to find a sufficient definition of Buddhism.
Chapter 1. Buddha is the First Awakening, We must distinguish between an intellectual person as commonly understood and a wise person as defined in Buddhism.
An intellectual is someone who may have deep knowledge of a subject and can analyze and explain it in detail. However, such a person possesses knowledge without practice and can still be controlled by the problem, lacking freedom from it. For example, someone may know a lot about alcohol, understand its components and its effects on the body.
This person is considered knowledgeable about alcohol, but still drinks, gets drunk and is controlled by alcohol. Therefore, this person does not possess wisdom about alcohol. On the other hand, someone who understands what alcohol is, knows its dangers and has the ability not to be controlled by alcohol, who does not drink, is not addicted and does not get drunk, is considered to have overcome the effects of alcohol. This person is considered to have wisdom about alcohol.
Some may argue that if a person does not know much about alcohol but chooses not to drink, is he considered wise? Of course not. Such a person still enjoys the benefits of not drinking, such as not getting drunk or addicted because he abstains from drinking.
However, under certain circumstances, due to the inability to resist the temptation of alcohol, such a person may start drinking, which will lead to drunkenness and addiction.
Chapter 2. The Role of Wisdom in Buddhism
With this distinction, we can understand the broad concept of wisdom as defined by the Buddha in his teachings. This distinction helps us to identify two common types among Buddhists.
One type includes those who have studied Buddhism in depth, are well-versed in the scriptures, but are not considered truly wise. This group is prevalent among scholars who study only Buddhism, are well-versed in all three baskets of scriptures, both the early and later collections, but are only engaged in study without practice. They may easily talk about meditation but do not practice it, and discuss the wonderful uses of wisdom but do not develop it. Therefore, they are not considered truly wise.
Another type consists of those with true faith who strictly follow the principles of Buddhism, but whose faith has not yet developed into wisdom. Therefore, they cannot be considered truly wise either, as they are still subject to lust, hatred, and delusion, and are therefore not yet wise.
However, the true wise are often mentioned in Buddhist teachings, and wisdom here is described as a kind of conscience that helps us distinguish between right and wrong, good and bad, pure and impure, joy and suffering, and the superior and the inferior. Importantly, wisdom here is not considered a rare and unique quality, but rather a constant conscience within us, acting like a guiding light that helps us choose between good and evil, right and wrong, allowing us to discern what should be done and what should not be done, and guiding us towards peace and liberation. This wonderful use of wisdom is skillfully described by the Buddha in terms of the qualities, attitudes, and actions of two types of people, defined as the foolish and the wise.
When we read the scriptures describing the foolish and the wise, our own conscience awakens, helping us to clearly understand what is beneficial and what is harmful to us and others.
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Chapter 3. The difference between the fools and the wise
In monastic discipline, the striking difference between the foolish and the wise is clearly marked. Having attained three things, the foolish are known. What are the three? Bad action by the body, bad speech by the mouth, holding bad thoughts. Having attained three things, the wise are known. What are the three? Good action by the body, good speech by the mouth, holding good thoughts.
Well, in this context the Buddha said, all fears that arise, O monks, all these fears arise from the foolish, not from the wise. All dangers that arise, all these dangers arise from the foolish, not from the wise. All troubles that arise, all these troubles arise from the foolish, not from the wise.
Thus, the foolish experience fear, the wise do not. The foolish face dangers, the wise do not. The foolish encounter troubles, the wise do not.
O monks, there is no fear that comes to the wise, no danger, no trouble. Well, 3.1. This is clear evidence of the difference between the foolish and the wise from the perspective of the enlightened. Another difference between the foolish and the wise has to do with feelings.
When the foolish encounter physical pain, they often regret, lament, cry, and may faint from grief. The Buddha compared this to someone falling into an abyss, not standing on the edge, and not holding a safe position. On the other hand, the wise, when they experience physical pain, do not regret, do not grieve, do not cry, do not beat their chest, and do not faint.
Thus, the Buddha taught that such a person is called a noble disciple who has heard much, stands on the brink of the abyss, has reached a safe position, SN 36.6. The Master further added that the foolish and the ignorant who have heard little when they experience emotional pain, regret, lament, and faint. Thus there are two types of feelings, physical feelings and mental feelings. The Buddha likened this to being hit by two arrows, suffering both physically and mentally.
Furthermore, the foolish and ignorant who have heard little, when they experience emotional pain, experience anger, thus allowing resentment to exist and grow. They seek refuge from pain through sensual pleasure, because they have found no other refuge. Because of the pursuit of this pleasure, the desire associated with pleasant sensations exists and grows.
They do not truly understand the origin, the end, the temptation, the danger, and the escape from these sensations. Therefore, the ignorance associated with sensations that are neither painful nor pleasant exists and grows. Thus, if they feel pain, they feel pleasure.
They feel sensations that are neither painful nor pleasant. They feel as if they are bound. Here, the Buddha taught that the foolish and ignorant who have heard little are bound by birth, aging, illness, death, sorrow, mourning, pain, grief, and despair. I say they are bound by suffering, SN 36.6. On the other hand, for the noble disciple who has heard much, when experiencing emotional suffering, they do not mourn, cry, beat their chest or faint, they feel only one kind of feeling, namely bodily sensations, not mental sensations. The Buddha compared this to being hit by a single arrow, suffering physically but not mentally.
Furthermore, for the noble disciple who has heard much, when experiencing emotional suffering, they do not feel anger, and therefore resentment does not exist and does not grow. They find a way to escape from suffering outside of sense pleasures. They do not delight in sense pleasures, and therefore the craving associated with sense pleasures does not exist and does not grow. They truly understand the origin, cessation, temptation, danger and escape from these feelings. Therefore, the ignorance associated with feelings that are not painful and unpleasant does not exist and does not grow. And so, the noble disciple who has heard much, feels pain, pleasure, and sensations that are neither painful nor unpleasant and is not like one who is bound. Here, the Buddha taught that the noble disciple who has heard much is not bound by birth, aging, sickness, death, sorrow, mourning, pain, grief, and despair. I say that they are not bound by suffering.
Ignorance, Suffering, and Liberation When asked about the difference between the foolish and the wise in relation to bodies that are obscured by ignorance and bound by bad attachment, which give the idea that this body exists, that there are external forms and names, and because of this body there are six sense bases and the experience of pleasant and painful sensations, what then is the difference between the wise and the foolish? The Buddha taught, monks, covered with ignorance and bound by desire, this body of the foolish is created. This ignorance, the foolish do not destroy. This desire, the foolish do not abolish.
Why is this so? Dear monks, the foolish live a life that does not aim at the true cessation of suffering. Therefore, when the body wears out and life ends, they pass on to another body. By passing on to another body, they do not escape birth, aging, disease, death, sorrow, lamentation, pain, grief, and despair.
I say that they do not escape from suffering, and venerable monks, covered with ignorance and bound by desire, the body of the foolish is created. This ignorance, the foolish do not destroy. This desire, the foolish do not abolish.
Why is this so? Venerable monks, the foolish live a life that does not aim at the true cessation of suffering. Therefore, when the body wears out and life ends, they do not pass on to another body. By not passing on to another body, they are freed from birth, aging, disease, death, sorrow, lamentation, pain, grief and despair.
I say that they escape from suffering, wisdom and everyday life. Another subtle distinction is that the wise prefer silence like the great sea, like something abundant, like a pool full of water, while the foolish are noisy like a mountain stream, like something empty, like a pot of water. Learn from the streams.
The mountain stream flows noisily. From the deep valley, the great sea is full, quiet, SNP 720. What is empty cries out loudly, fools are like a pot of water.
What is full remains quiet. The wise are like a full pond, SNP 721. Someone asked, why do the wise, who live in the depths of the forest, eat once a day and look wonderfully peaceful, while the fools wither like green reeds cut off from their stems? The Buddha replied in these verses.
Accordingly:
Often living in the mountains of holy people who are deep in virtue, eat once a day, why do they look so radiant? They do not mourn for the past, nor do they yearn for the future. They preserve themselves in the present, and therefore they look radiant. Because of longing for the future and because of sorrow for the past, the fools wither like green reeds that have fallen from the stem. Further differences between the fools and the wise are skillfully described in the following verses.
Regarding unscattered behavior, fools lacking wisdom specialize in a scattered life. The wise do not scatter, guarding it like a precious treasure. The wise abandon the pastime of a scattered life, climbing the high tower of wisdom without sorrow.
Looking at the sad, the wise stand on high peaks, watching the fools on the flat ground, Regarding life, the attitudes of fools and wise differ significantly. Come, look at this world, like a resplendent royal chariot, fools are fascinated by it, but the wise are not attracted, DHP 7. There are many differences between the wise and the fool, the difference is but an inch, progress becomes foolishness, stopping becomes wisdom.
The fool thinks he is a fool, and thus becomes wise. The fool thinks he is wise, truly worthy of the name of a fool, Another clear difference is the attitude of fools and wise people towards the Dharma.
Although fools live their whole lives near a wise person, they do not know the Dharma, like a spoon that does not taste soup. Although wise people stay near a wise person for only a moment, they immediately know the true Dharma, like the tongue that tastes soup. Here we see why fools often distort the Buddha’s teachings, while wise people always maintain a correct attitude, faithful to his teachings.
Monks, there are two kinds who distort the Tathagata. Which two? Those who claim that the Tathagata says or teaches what he does not say or teach, and those who claim that the Tathagata does not say or teach what he does say or teach. Monks, there are two kinds who do not distort the Tathagata. Which two? Those who claim that the Tathagata says or teaches what he does say or teach, and those who claim that the Tathagata does not say or teach what he does not say or teach. These two kinds do not distort the Tathagata.
When we understand the definition of one who is wise through some of the Buddha’s teachings, we are now able to present the basic definitions of wisdom, paññā, in Buddhism, and how wisdom leads to enlightenment and liberation.
First, the basic definitions of wisdom. What is wisdom? Because of understanding, because of understanding, it is called wisdom. What is understanding? Understanding is this: suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering.
Because of understanding, because of understanding, it is called wisdom, therefore, wisdom is to know by understanding, to know events, to know the occurrence of events, to know the cessation of events, to know the path leading to the cessation of events. Expanding this definition to include understanding of attraction, danger, and escape from phenomena, and therefore generally includes all seven areas that must be understood for any phenomenon or event, whether good or bad.
Just as taking desire as an object, one must understand desire, the arising of desire, the cessation of desire, the path leading to the cessation of desire, the attraction of desire, the danger of desire, and the escape from desire. Knowing this is called understanding. What is the power of wisdom? Another definition related to wisdom is discussed.
What is the power of wisdom? Here, a noble disciple of wisdom, attaining wisdom regarding birth and cessation, penetrates deeply into the noble path that leads to the cessation of suffering. The specific Pali term is Ariyaya Nibedhikaya Samadukakayagaminiya. Here, Nibedhikaya can be translated in two ways. One is penetration, going deep into the path that has the potential to end suffering, that is, leading to liberation from suffering.
The second translation suggests the ability to pierce through the defilements of desire, existence and ignorance or greed, hatred and delusion, ultimately ending suffering. Therefore, wisdom, in addition to the ability to understand arising and cessation, also has the ability to pierce through ignorance to ultimately achieve liberation. Another definition further clarifies the miraculous function of wisdom, paññā.
Wisdom means to know thoroughly, abhijñāta, to understand fully, parijñāta, to uproot, pahanāta. Therefore, wisdom has the ability to know through deep meditation, and here meditation refers to the fourth jhāna of stillness. It also has the ability to understand fully through complete understanding.
And finally, the ability to uproot the defilements of desire, existence, ignorance, to end greed, hatred, and delusion, and to stop suffering. To clarify further, we must distinguish between conceptual knowledge, sañjanati, arising from perception, sānya, cognitive knowledge, vihānati, arising from consciousness, viññāna, and intentional knowledge, janati, arising from intention, māna. Conceptual knowledge, cognitive knowledge, and intentional knowledge are the three common forms of worldly understanding that lead to knowledge in science, technology, philosophy, and scholarship, etc.
Buddhism contributes additional forms of knowledge through insight and supersensible wisdom, understanding through meditation, which provide the power needed for humans to control themselves and their circumstances. Wisdom leads to a comprehensive and satisfying understanding that is capable of penetrating ignorance, ending greed, hatred, and delusion, and leading to the cessation of suffering. However, wisdom is not the ultimate refuge, but only a means to achieving liberation.
With such wisdom, one detaches, emotionally detaches, uproots, and finally abandons, leading to liberation as follows. From detachment comes dispassion, from dispassion comes liberation. In this liberation, consciousness awakens and knows, I am liberated. One knows, birth is crushed, the holy life is lived, what had to be done is done. There is no return to this state again. Thus, the function of wisdom is to choose objects for contemplation, to understand through wisdom, and through wisdom to lead to detachment, lack of desire, uprooting, renunciation and finally liberation.
The objects are many, depending on the method chosen and the inclination of the practitioner, but even if the objects are different, the meditation practices vary, the process of liberation can be considered the same or almost the same.
Chapter 4. Wisdom, dependent origination, and the Four Noble Truths.
In the Algadupama Sutra, the objects to be renounced in insight are the five aggregates: form, feeling, perception, volitional formation, and consciousness.
Whether past, present, or future, internal or external, gross or subtle, inferior or superior, far or near, each of these five aggregates must be renounced in insight. This is not mine, this is not me, this is not my self. Through such contemplation, a well-learned noble disciple detaches himself from form, feeling, perception, creations, and consciousness.
Through non-desire, they are liberated. With liberation, knowledge arises, I am liberated.
They know, birth is over, the holy life is fulfilled, what was to be done is done, there is no return to this state.
In the Great Discourse on the Asapura, the object of contemplation should be suffering and defilements. The practitioner should understand with insight, this is suffering, this is the origin of suffering, this is the cessation of suffering, this is the path leading to the cessation of suffering, these are the defilements, this is the origin of defilements, this is the cessation of defilements, this is the path leading to the cessation of defilements. Through such understanding and knowledge, their minds are liberated from the defilements of craving, existence, and ignorance.
As one is thus liberated, they understand. Birth is over. The holy life is fulfilled.
What had to be done has been done. After this life, there is no further existence. In the sermon to Konda, the objects for contemplation are various views.
Here, Konda, certain views arise in the world related to theories about the self or theories about the world. Wherever these views are established and wherever they spread, they should be seen with right wisdom as: This is not mine.
This is not me. This is not my self. By doing so, these views are abandoned. These views are abandoned.
In the Honeypot Sutra, the chosen object is the spread of perceptions, Papancha Sannyasanga. Monks, from whatever source certain speculative views may trouble a person, if there is nothing there that can arouse pleasure, accept or cling to them, then that is the cessation of the basic tendency to desire, the cessation of the basic tendency to hate, the cessation of the basic tendency to views, the cessation of the basic tendency to pride, the cessation of the basic tendency to ignorance, the cessation of clinging to rituals and practices, divisive speech and speculative views. Here, these unwholesome and unskilled states cease without a residue.
In the Sutra of the Two Kinds of Thoughts, the Buddha describes his experience when he was not yet awakened, how he used unwholesome thoughts and positive thinking to maintain the precepts, concentration, and wisdom, which ultimately led to liberation and enlightenment. He divided thoughts into two types: negative thoughts are thoughts of desire, aversion, and harm, and positive thoughts are thoughts free from desire, aversion, and harm.
When thoughts of desire, aversion, and harm arose, the Bodhisattva realized with insight that these negative thoughts had arisen in him, and they lead to self-harm, harm to others, and both, they hinder wisdom, participate in distress, and do not lead to Nibbana.
When the Bodhisattva reflected thus, the negative thoughts disappeared, and he continued to let go, reject, and end every negative thought that arose. When thoughts free from desire, aversion, and harm arose, the Bodhisattva realized with insight that these positive thoughts had arisen in him, and they do not lead to self-harm, harm to others, or both, they cultivate wisdom, do not participate in distress, and lead to Nibbana.
If at night I contemplate these thoughts that are free from desire, aversion, and harm, I have no fear for that reason. If during the day I reflect, pondering these thoughts that are free from desire, aversion, and harm, I have no fear for that reason. And if I contemplate for too long, my body may become tired, which disturbs the mind.
When the mind is disturbed, it deviates from tranquility. Then internally, I calm the mind, stabilize the mind, and bring about unity of mind and mental tranquility. With such mental tranquility, the Bodhisattva uprooted the five hindrances, attained the first, second, third, and fourth jhanas, developed the memory of past lives, the divine eye, the knowledge of the destruction of defilements, and ultimately attained liberation and enlightenment.
Now, we have mentioned dependent arising to explain the role of wisdom, referring to man as an object of contemplation and hence to find both the formula that leads to man’s presence, and the arising of the five aggregates, and also to find the formula for dependent cessation, leading to the cessation of birth and death and all the five aggregates, as described in the Great Discourse on the Annihilation of Craving. First, the Buddha refers to man’s presence, Bhuta, which arises in dependence on the four nourishments, is conditioned by them, is brought into existence by them, and when all these four nourishments are completely cut off, so also does the being’s presence cease. A being thus arises from the four nourishments.
Craving arises from feeling, feeling from connection, connection from the six sense bases, the six sense bases from name and form, name and form from consciousness, consciousness from volitional formation, and volitional formation from ignorance. Thus, based on ignorance, formation arises. Based on formation, consciousness is formed.
Based on consciousness, name and form are formed. Based on name and form, the six sense bases are formed. Based on the six sense bases, connection is formed.
Based on connection, feeling is formed. Based on feeling, craving is formed. Based on craving, clinging is formed. Based on clinging, existence is formed. Based on existence, birth is formed, and based on birth there is old age and death, sorrow, lamentation, pain, grief, and despair. Thus the whole mass of suffering is formed.
Thus, because of dependent formation, there is old age and death. Because of existence, there is birth. Because of clinging, there is existence.
Because of craving, there is clinging. Because of feeling, there is craving. Because of connection, there is feeling.
Because of the six sense bases, there is connection. Because of name and form, there are the six sense bases. Because of consciousness, there is name and form. Because of volitional formation, there is consciousness. Because of ignorance there is volitional arising. Thus, the Buddha affirms the formula of
When this exists, it exists. From this awakening, it arises. From the principle of dependent arising, the Buddha moves to the principle of dependent cessation. Because ignorance is completely abandoned, arising ceases. Because arising ceases, consciousness ceases. Because consciousness ceases, name and form cease.
Because name and form cease, the six sense bases cease. Because the six sense bases cease, attachment ceases. Because attachment ceases, feeling ceases. Because feeling ceases, craving ceases. Because craving ceases, clinging ceases. Because clinging ceases, existence ceases.
Because existence ceases, birth ceases. Because birth ceases, old age and death, sorrow, lamentation, pain, grief, and despair cease. Thus, the whole mass of suffering ceases. Thus, because of the cessation of birth, old age and death cease. Because of the cessation of existence, birth ceases. Because of the cessation of clinging, existence ceases.
Because of the cessation of craving, clinging ceases. Because of the cessation of feeling, craving ceases. Because of the cessation of attachment, feeling ceases. Because of the cessation of the six sense bases, attachment ceases. Because of the cessation of name and form, the six sense bases cease. Because of consciousness ceases, name and form ceases.
Because volitional formation ceases, consciousness ceases. Because of ignorance ceases, volitional formation ceases. Thus, the Buddha affirms the formula of dependent cessation.
When this does not exist, this does not exist. When this ceases, this ceases. The practitioner, with wisdom knowing both the formula of dependent arising and the formula of dependent cessation, after observing the rules, after attaining the four jhanas, when the six senses are in contact with the six objects, does not cling to desirable or undesirable objects, dwells in awareness of the body with unlimited consciousness.
dependent arising.
They truly understand the liberation of consciousness.
They truly understand the liberation of the mind, the liberation of insight, and through them all unwholesome states are completely uprooted. Summary. Thus, the practitioner abandons all reactive tendencies to sense experiences, does not delight in them, does not welcome them, and is not drawn into them.
Since they do not engage in enjoyment, acceptance, or absorption, if craving for pleasure arises, towards these sensations, the craving is extinguished without a residue. With the cessation of craving, clinging ceases. With the cessation of clinging, existence ceases.
With the cessation of existence, birth ceases. With the cessation of birth, old age and death, sorrow, lamentation, pain, grief, and despair cease. Thus there is a complete cessation of all the five aggregates.
Thus, with various objects such as the five aggregates, suffering, defilements, views, speculative expansions, negative and positive thoughts, and the principle of interdependence, wisdom plays a crucial role in being responsible for understanding these objects with insight, fully understanding them, and finally uprooting the defilements to attain the state of arahantship. To further clarify the definition and role of wisdom, here are some teachings of the Buddha from the Pali Canon to support these explanations. All creations are impermanent.
With wisdom, you see this. Detachment from suffering is indeed the path to purity. All creations are painful.
With wisdom, you see this. Detachment from suffering is indeed the path to purity. All things are not self.
With wisdom, you see this. Detachment from suffering is indeed the path to purity.
Seeing suffering and the origin of suffering, seeing the cessation of suffering, seeing the noble eightfold path leading to the cessation of suffering. The eye of flesh, the eye of the divine, and the eye of supreme wisdom, these three eyes were proclaimed and taught by the supreme man. From this, wisdom arises.
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