X. On distinguishing wisdom

X. On distinguishing wisdom#

Q. What is wisdom? What is its salient characteristic? What is its function? What is its manifestation? What is its near cause? What are its benefits? What is the meaning of wisdom? Through what merits can wisdom be acquired? How many kinds of wisdom are there?**A.** The seeing, by the mind, of objects as they are—this is called wisdom. [21] And again, the considering of advantage and non-advantage, and of the sublime, is called wisdom. It is according to the teaching of the Abhidhamma.

Wisdom defined#

What is wisdom? This wisdom (paññā) is understanding (paññā). This [230/293] is knowledge. This is investigation of the truth, distinguishing, [22] synecdoche. That investigation is learned, skilful, clever, and in considering, it sees clearly and draws knowledge (?). Wisdom is good; wisdom is faculty; wisdom is power; wisdom is sword; wisdom is a tower; wisdom is light; wisdom is splendour; wisdom is a lamp; and wisdom is a gem. Non-delusion, investigation of the truth, right views—these are called wisdom. [23] The attainment of truth is its salient characteristic. Investigation is its function. Non-delusion is its manifestation. The four truths are its near cause. And again, clear understanding is its salient characteristic; the entering into the true law is its function; the dispelling of the darkness of ignorance is its manifestation; the four kinds of analytical science are its near cause.

Benefits of wisdom#

What are its benefits? Incalculable are the benefits of wisdom. This is the statement in brief:—

Through wisdom are all morals made to shine.
Two kinds of wisdom lead to jhāna-heights.
Through wisdom does one tread the Holy Path
and see the fruition great of sanctity.
Supreme is wisdom; ’tis the eye of things.
The loss of wisdom is impurity.
Unrivalled is the growth in wisdom’s state.
Through wisdom does one break all heresy.
The vulgar drawn by craving practise ill;
Not so the wise, the highest of all kind,
who rightly live and teach what profits both
this world and that. They being free and strong
see states of woe and welfare multiform,
and know condition, cause, mind, matter, norm.
This wisdom is the doctrine of the Truths.
This wisdom is the pasture of the good.
Through wisdom one attains to excellence.
Through wisdom one roots out the evil brood,
which are called craving, hatred, ignorance,
and birth and death, and all the rest that is,
which naught else ever can exterminate. [231/294]

Meaning of wisdom#

Q. What is the meaning of wisdom? A. It means “knowledge” and it means “removing well”. Through what merits can wisdom be acquired? Through these eleven merits, [445] namely, searching the meaning of the scriptures, many good deeds, dwelling in purity, serenity and insight, the Four Truths, work of“science (?), calming the mind, dwelling in meditation, jhāna, at all times, ridding the mind of the hindrances, separating from the unwise and the habit of associating with the wise.

Two kinds of wisdom#

How many kinds of wisdom are there? A. Two kinds, three kinds and four kinds. Q. What are the two kinds in wisdom? A. Mundane wisdom and supramundane wisdom. [24] Here wisdom which is associated with the Noble Path and Fruit is supramundane wisdom. Others are mundane wisdom. Mundane wisdom is with cankers, with fetters and with tangle. This is flood. This is yoke. This is hindrance. This is contact. This is faring on. This is contamination. [25] Supramundane wisdom is without cankers, is without fetters, is without tangle, the non-flood, the non-yoked, the non-hindered, the non-contacted, the not faring on, the non-contaminated.

Groups of wisdom (various)#

First group of three in wisdom#

The three kinds in wisdom are-wisdom sprung from thought, wisdom sprung from study and wisdom sprung from culture. [26] Here wisdom which one acquires without learning from others is the wisdom that kamma is property of each one or the wisdom which is conformable to the truth in respect of vocational works or works of science. Thus is wisdom sprung from thought to be known. The wisdom that is got by learning from others is called wisdom sprung from study. Entering into concentration one develops all wisdom— this is wisdom sprung from concentration.

Second group of three in wisdom#

Again there are three kinds in wisdom: skill in profit, skill in loss, skill [232/295] in means. Here as one attends to these states, demeritorious states are put away; meritorious states are made to increase. This wisdom is called skill in profit. Again, as one attends to these states, demeritorious states arise, and meritorious states are put away. This wisdom is called “skill in loss”. Here, the wisdom of all means of success is called “skill in means”. [27]

Third group of three in wisdom#

And again, there are three kinds in wisdom, namely, the wisdom that accumulates, the wisdom that does not accumulate and the wisdom that neither accumulates nor does not accumulate. The wisdom of the Four Paths is called the wisdom that does not accumulate. The neither describable nor non-describable wisdom of the Fruit of the four stages and the object of three stages—this is wisdom that neither accumulates nor does not accumulate. [28]

First group of four in wisdom#

The four kinds in wisdom are knowledge produced by one’s own kamma knowledge that conforms to the truth, knowledge connected with the Four Paths and knowledge connected with the Four Fruits. Here, right view concerning the ten bases is the knowledge produced by one’s own kamma. “Adaptable patience” in one who regards the aggregates as impermanent, ill, and not-self is called knowledge that conforms to the truth. The wisdom of the Four Paths is called knowledge connected with the Four Paths. The wisdom of the Four Fruits is called knowledge connected with the Four Fruits. [29]

Second group of four in wisdom#

And again, there are four kinds in wisdom, namely, wisdom of the sensuous element, wisdom of the form element, wisdom of the formless element and [233/296] the wisdom of the unfettered. Here, meritorious wisdom of the sensuous element which is neither characterizable nor non-characterizable is wisdom of the sensuous element; Meritorious wisdom of the form element which is neither characterizable nor non-characterizable is called wisdom of the form element. Meritorious wisdom of the formless element which is neither characterizable nor non-characterizable is called wisdom of the formless element. Wisdom of the Paths and the Fruits is called unfettered wisdom. [30]

Third group of four in wisdom#

And again, there are four kinds in wisdom, namely, knowledge of the Law, knowledge of succession, knowledge of discrimination, and general knowledge. The wisdom of the Four Paths and the Four Fruits is called knowledge of the Law. That yogin knows the past, the future and the present through knowledge of the Law, and through this also he knows thé distant past and the distant future. The knowledge of the (four) truths is knowledge of succession. The knowledge of others’ minds is called the knowledge of discrimination. The kinds of knowledge that are other than these three are called general knowledge. [31]

Fourth group of four in wisdom#

And again there are four kinds in wisdom, namely, wisdom which is due to combination and not due to non-combination; wisdom which is due to non-combination and not to combination; wisdom which is due to combination and also to non-combination; wisdom which is due to neither combination [234/297] nor to non-combination. Here meritorious wisdom of the sensuous element is due to combination and not to non-combination. The wisdom of the Four Paths is due to non-combination and not to combination. Meritorious wisdom of the form element and the formless element is due to combination and also to non-combination. Characterizable wisdom of the Fruit of the four stages and of the object of the three stages is neither due to combination nor to non-combination. [32]

Fifth group of four in wisdom#

And again, there are four kinds in wisdom. There is wisdom which is due to aversion and not to penetration. There is wisdom which is due to penetration and not to aversion. There is wisdom which is due to aversion and also to penetration. There is wisdom which is due neither to aversion nor to penetration. Here the wisdom which is due to aversion and which is not due to penetration of supernormal knowledge and the knowledge of the Four Truths is called wisdom which is due to aversion and not due to penetration. That which is due to supernormal knowledge is due to penetration and not due to aversion. The wisdom of the Four Paths are due to aversion and also to penetration. The other kinds of wisdom are due neither to aversion nor to penetration. [33]

Sixth group of four in wisdom#

And again, there are four kinds in wisdom, namely, analysis of meaning, of the Law, of interpretation and of argument. Knowledge in regard to meaning is analysis of meaning. Knowledge in regard to doctrine is analysis of the Law. Knowledge in regard to etymological interpretation is analysis of interpretation. Knowledge in regard to knowledge is analysis of argument. [34]

Seventh group of four in wisdom#

Knowledge in regard to consequence of cause is analysis of meaning. Knowledge in regard to cause is analysis of the Law. Understanding in [235/298] regard to the analysis of the Law is analysis of interpretation. Knowledge in regard to knowledge is analysis of argument. [35]

Eighth group of four in wisdom#

And again, the knowledge of ill and cessation is analysis of meaning. The knowledge of the origin of ill and the Path is called analysis of the Law. Etymological interpretation of the Law is called analysis of interpretation. Knowledge in regard to knowledge is called analysis of argument. [36]

Ninth group of four in wisdom#

And again, knowledge of the Law, namely, the discourses, mixed verse and prose, expositions, verse, solemn utterances, sayings, birth-stories, supernormal phenomena, divisions according to matter [37] is called analysis of the Law. One knows the meaning of what is spoken: “This is the meaning of what is spoken”. This is called analysis of meaning. Knowledge of the meaning of what has been preached is called the analysis of interpretation. Knowledge in regard to knowledge is called analysis of argument. [38]

Tenth group of four in wisdom#

And again, knowledge in respect of the eye is called analysis of the Law. Eye-knowledge in respect of views is called analysis of meaning. Knowledge in interpreting what has been preached is called analysis of interpretation. Knowledge in regard to knowledge is called analysis of argument. [39]

Eleventh group of four in wisdom#

And again, there are four kinds of knowledge, namely, knowledge of ill, [236/299] of the origin of ill, of the ceasing of ill and of the Path. Knowledge in regard to ill is knowledge of ill. Knowledge in regard to the origin of ill is knowledge of the origin of ill. Knowledge in regard to the ceasing of ill is knowledge of the ceasing of ill. Knowledge which practises to completion is knowledge of the Path. [40]

The Distinguishing of Wisdom in the Path of Freedom has ended.

The Ninth Fascicle has ended.

[237/300]

Footnotes