146 CHAPTER- V The Two Factors of Wisdom (Paiina) 5.0. Introduction The Buddha says: PannS narsnam settham, Paiina lolcasmim pajjoto, Paaaa lojcasmim aggainakkbayati} According to the Buddhist point of view, wisdom means right understanding and right thought, the realization of the universal law development of insight not only to see the truth but also to receive the way for complete liberation from the un-satisfactoriness of life as taught by the Buddha. Lord Buddha has clearly demonstrated that no one can enjoy perfect peace unless he has eliminated craving (lobha), hatred (dosa) and ignorance (moha) completely from his mind. Only a person without craving can have no needs. And a person will be able to uproot ignorance and craving completely from his mind, not by philosophical wisdom, but by insight wisdom achieved by the culmination of insight meditation.^ The Buddha has used His knowledge and ideas as refined human intelligence coupled with compassion and wisdom to understand the things in their proper complete perspective. That is why His teaching has never become a dry philosophy or theory, but a practical method to solve problems in human life. This is the only religion which was explained to mankind through the experience, realization, wisdom and enlightenment of the founder. It 'D,VO1-I,P. 117. ^ AB, Vol-II, p. 405.
147 was not given as a message from a god. Human problems must be understood by a human being through human experience by developing great humane virtues. A teacher of men finds out the solution to settle human problems through the purification and development of the human mind. That is why the Buddha did not introduce himself as a supernatural saviour. According to him we are the only saviours to save ourselves.^ Many philosophers, great thinkers and scientists have used only their worldly knowledge, thinking power and wisdom to find out many things and they have expressed their views accordingly. Even with such intellectual knowledge it is impossible to understand the real nature of phenomena without the purification of the mind. When we study certain statements made by some scholars we can see some truths in their sayings. But many of those sayings remain as dry philosophy because they have used only their knowledge with much illusion and egoism. 5.1.0. The Factors of Wisdom (Panna) The functions of wisdom take place accordingly, until the supramundane path and fruition wisdom fully realize the state of Nibbana as their object. Venerable Nagasena states in this regard as follows: ^ GBW, P. 104. * Ibid, P. 103.
148 "Atthesa, maharaja, nibbanadhatu santa sukha panita, tarn sammapatipanno jinanuskthiya sankhare sammasanto pannaya sacchucaroti/ Wisdom is the apex of Buddhism. It is the first factor in the Eightfold Noble Path (samma ditthi). It is one of the seven factors of enlightenment (Dhamma Vicaya Sambojjhanga). It is one of the four means of accomplishment (Vimanasa Iddhipada.) It is one of the five powers (Pannabala) and one of the five controlling faculties (Pannindriya). It is wisdom that leads to purification and to final Deliverance.^ The two factors, namely; Right Thought and Right Understanding constitute Wisdom. Right Understanding is the understanding of things as they are, and it is the Four Noble Truths that explain things as they really are. Right Understanding therefore is ultimately reduced to the understanding of the Four Noble Truths. This understanding is the highest wisdom which realises the Ultimate Reality. According to Buddhism there are two sorts of understanding as what we generally call understanding is knowledge, an accumulated memory, an intellectual grasping of a subject according to certain given data. This is called 'knowing accordingly' (anubodha). It is not very deep. Real through understanding is called 'penetration' (pativedha), seeing a thing in its true nature, without name and label. This penetration is possible only ' Question of King Milinda, P. 134. Milinda paniia (mym) P. 309. * BT, P. 597.
149 when the mind is free from all impurities and is fully developed through meditation.^ Right thought means considering the dhamma taught by the Buddha denotes the thoughts of selfless renunciation or detachment, thoughts of love and thoughts of non-violence, which are extended to all beings. It is very interesting and important to note here that thoughts of selfless detachment, love and non-violence are grouped on the side of wisdom. This clearly shows that true wisdom is endowed with these noble qualities, and that all thoughts of selfish desire, ill-will, hatred and violence are the result of a lack of wisdom in all spheres of life whether individual, social, or political.** 5.1.1. Way to Establish the Wisdom (Paiina) Group The Buddha's preaching of the eightfold noble path consists of the right understanding and right thought i.e. wisdom (patina) group. Whoever has been successful in establishing purity of moral conduct and purity of mind should then try to establish the wisdom group of right understanding and right thought so as to destroy the latency level of personality view. To have established these two path factors means the establishment in due order of the five purities of wisdom, which are: purity of overcoming doubt, purity of view, purity by knowledge and vision of what is and what is not the path, purity by knowledge and vision of the practice-path, purity by supermundane knowledge and vision. ' Visudhimagga, P. 510. ^ Ibid, P. 512.
150 To bring this about, the Buddhists consider the four great primaries which are, literally, earth, water, fire, and air. Let us look at them in relation to the body. Hardness and softness make up the earth (extension) element; heat and cold compose the fire (kinetic energy) element; while support and motion are the characteristics of the air element. In the case of the head there are only these four elements present and the same applies to the rest of the body- legs, arms, headhair, body-hair, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, lymph, fat, lungs, intestines, stomach, excrement, and brains. All are just collections of the four elements.^ Let us take the example of sealing wax, in which the various changes can be observed. In its usual state, hardness, the strong form of earth, is conspicuous. But when it comes into contact with fire, the hard earth element disappears and soft earth is manifest. But when the fire is removed then the soft ness naturally disappears and hardness reappears. In the case of cohesion or Hquidity, in its usual state sealing wax shows a weak form of water so that cohesion is present. But with contact of fire the cohesive water element disappears and liquid water is manifest. Again, if the fire is taken away then liquidity disappears while cohesiveness becomes manifest again. As regards heat and cold, in its usual state sealing wax has weak fire element while coldness is conspicuous. When there is contact with fire the cold fire element vanishes and is replaced by hot fire, but by its removal the process is naturally reversed. 'MA,VO1-II,P. 343. '" Ibid, P. 345..
151 Lastly, considering stillness and motion, sealing wax in its usual state shows a weak form of air, that is, stillness. But when it is heated a strong form of the air element is manifest motion. With the removal of the fire, however, the strong form naturally disappears and the weak form returns. This example has been given so that people are able to understand the meaning of arising and passing away (udayabbaya) in insight or vipassana. The word 'udaya' means arising, increase, or appearance, while 'bbaya" has the meaning of passing away, decrease, or disappearance. 'Udayabbaya' is the compound of the two words. These elements are evident in the sealing wax. Now we shall turn to their practical application. Head, body, legs, and hands, can all be anahsed in the same way as the sealing wax so that the elements become clear. For instance, heat is the aspect of the fire element,^' arise and pass away alternately. Heat increases little by little in the living body from sunrise until two in the afternoon, after which the body begins to cool, meaning that heat decreases and cold increases in the living body. This is everyone's experience. We easily understand that the same is true of other bodily processes as well. The increase of heat in the body, the head and so forth is like the sealing wax coming into contact with the fire, while as coolness increases in the body it resembles the sealing wax from which the fire "MD,P. 240.
152 has been removed. This increase and decrease of the fire element in the living body is the arising and passing away as spoken of above.'" So too with the other three elements; their pairs of modes also arise and pass away like the fire element. Earth element with its modes of softness and hardness, water element seen as liquidity and cohesion, and air element in its forms of motion and stillness- they increase or decrease in the same way. It is the same with seeing, hearing, smell, taste, touch, and knowing. All these mental phenomena depend on the four elements and vanish when the elements vanish. So the six consciousnesses of eye, ear, nose, tongue, body, and mind together with the four elements are impermanent, transitory, and unstable. They are all anicca (impermanent) and there fore dukkha (unsatisfactory), too, since they are associated with unceasing arising and passing away; and such transient and unsatisfactory phenomena are therefore also anatta (not self or not soul) because they are without essence or substance. The two factors of the wisdom (panna) group are established. 5.1.2. The Benefits of Wisdom (Paiina) With reference to the Visuddhimagga the benefits can be described as follows: (A) removal of the various defilements, {nanakilesaviddhamsanam), (B) experience of the taste of the noble fruit, {ariyaphalarasanubhavanani), (C) ability to attain the attainment of cessation, {nirodhasamapattisamapajjana- samatthata), and (D) '^ Patisambhidamagga-Atthaktha, Vol-I, P. 116. '^MD. Pp. 241-242.
153 achievement of worthiness to receive gifts and so on {ahuneyyabhavadisiddhiti). ''^ Herein, it should be understood that one of the benefits of the mundane development of understanding is the removal of the various defilements beginning with (mistaken) view of individuality. This starts with the Delimitation of Mentality-materiality. Then one of the benefits of the supramundane development of understanding is the removal, at the path moment, of the various defilements beginning with fetters.'^ With dreadful thump the thunderbolt Annihilates the rock. The fire whipped by the driving wind Annihilates the wood. The radiant orb of solar flame Annihilates the dark. Developed understanding, too, Annihilates inveterate Defilements netted overgrowth. The source of every woe. This blessing in this very life A man himself may know.'^ Not only the removal of the various defilements but also the experience of the taste of the noble fruit is a benefit of the development of understanding. For it is the fruitions of Stream-entry, etc. The fruits of asceticism that are called the 'noble fruit'. Its taste is experienced in "* Vis, Vol-II, p. 340. '^Vis,Vol-II,P.341. '* The Path of purification, (Visudhimagga) P. 819.
154 two ways, that is to say, in its occurrence in the cognitive series of the path, and in its occurrence in the attainment of fruition.'^ Furthermore, when people say that the fruit is the mere abandoning of fetters and nothing more than that, the following sutta can be cited in order to convince them that they are wrong: 'How is it that understanding of the tranquillizing of effort is knowledge of fruit? At the moment of the Stream-entry path right view in the sense of seeing emerges from wrong view, and it emerges from the defilements and from the aggregates that occur consequently upon that (wrong view), and externally it emerges from all signs. Right view arises because of the tranquillizing of that effort. 'This is the fruit of the path','''and this should be given in detail. Also such passages as 'The four paths and the four fruits these states have a measureless object','^ and 'An exalted state is a condition, as proximity condition, for a measureless state', establish the meaning here.^" 5.1.3. The Threefold Understanding The Functions of understanding and the rest as stated when truths are penetrated to, each one of which ought to be recognized according to his individual essence.'^' Understanding is threefold, that is, (i) full-understanding as the known ("parinnapanna tiranatthena nanan "ti), '^ Ibid, P. 820. "Ps.Vol-I,No-71,P. 80. "Dhs,No-1408,P. 269. 20 Vis, Vol-II, P. 341; Ptn, Vol-I, Vol-II, P.227. ^'Vis.Vol-I,P. 331.
155 (ii) full-understanding as investigating (judging) ("natatlranaparinnayopi tadatthayeva), and (iii) full-understanding as abandoning Cpahanapanna pariccagatthena nanan"ti).^~ Herein, full-understanding as the known is summarized thus: 'Understanding that is direct-knowledge is knowledge in the sense of the known'. It is briefly stated thus: 'Whatever states are directly-known are known'. It is given in detail in the way beginning: Bhikkhus, all is to be directly-known. And what is all that is to be directly-known? Eye is to be directly-known. Its particular plane is the direct-knowing of mentality-materiality with its conditions.''' Full-understanding as investigating (judging) is summarized thus: 'Understanding that is full-understanding is knowledge in the sense of investigating (judging)'. It is briefly stated thus: 'Whatever states are fully-understood are investigated (judged)'. It is given in detail in the beginning: Bhikkhus, all is to be fully-understood. And what is all that is to be fully-understood? The eye is to be fully-understood'.^'^ Its particular plane starts with Comprehension by Groups, and occurring as investigating impermanence, suffering, not-self, it extends as far as conformity. Full-understanding as abandoning is summarized thus: Understanding that is abandoning is knowledge in the sense of giving up. It is stated in detail thus: 'Whatever states are abandoned are given up.^^ ^^ Patisambhidamagga, matika-i, Pp.21-22. ^^ Ps, Vol-I, No-87, P. 98. ^* Ps, Vol-I, No-22, Pp. 23-24. ^^ Ps, Vol-I, No-87, P. 98.
156 It occurs in the way beginning: 'Through the contemplation of impermanence he abandons the perception of permanence.^'^ Its plane extends from the contemplation of dissolution up to path knowledge. This is what is in tended here. Or alternatively, fullunderstanding as the known and full-understanding as investigating have that (third kind) as their aim, too, and whatever states a man abandons are certainly known and investigated, and so all three kinds of fullunderstanding can be understood in this way as the function of path knowledge.^^ 5.2.0. Right Understanding (Samma ditthi) The Buddha says: What, O bhikkhus, is the right understanding? To understand suffering, to understand the origin of suffering, to understand the extinction of suffering: this is called right understanding.^** Right understanding is explained as the knowledge of the four noble truths. In other words, it is the understanding of oneself as one really is, because, as the Rohitassa Sutta states, these truths are concerned with the 'one-fathom long body of man'. The key-note of Buddhism is this right understanding. 29 Right understanding means right view of the true nature of things. Before one begins to start work, one should survey it from all aspects. One must give his entire attention to it; one must observe its nature in ^^Ps,Vol-I,No-58,P. 63. " Vis, Vol-II, P. 335. ^*D,Vol-II,P. 312. ^' BT, P. 323.
157 detail in order that one may form a right opinion. So one may gain the power of handling it; and may make it a full success in the end. In seeking the truth, right view means the power of seeing into the nature of the path; a person must survey the path from the starting point to the end. He must know the fruit of walking in the path so that he may distinguish the right path from the wrong path; then he may know what is the right path and what is the wrong path, so that he may tread on the right path, which leads to the final goal, the supreme peace. And so this right view is most important to aspirants who are on the path to Nibbana. Right View also means understanding of the Four Noble Truths, which includes the Ariya Atthangika Magga. A person must know that all compounded things are impermanent, subject to suffering and devoid of self. He must also understand that rebirth and suffering are caused by craving. They cease with the extinction of craving, and the Eightfold Noble Path is the true way a Nibbana/^^ 5.2.1. The Understanding of Buddha's Message To the statement that religion is fundamentally different from scientific rationalization, we can answer through Abhidhamma. Basically, this higher teaching of the Buddha proceeds to the world of scientific thinking of mind and matter (nama-rupa). The fundamental teaching of the Buddha is "the avoidance of evil, cultivation of good, and the purification of one's mind." To this is added that all component 30 D, Vol-II, No-142, P. 68.
158 things are subject to the fundamental laws of change and impermanence (anicca), unsatisfac-toriness (dukkha), and without a permanent living entity (anatta). A being is therefore nothing but "nama-rupa." Rupa is the manifestation of forces and qualities. The ancients knew them as atoms (paramanu). The Buddha termed them as fundamental units of matter. From this we know that Buddhism is up to date with the latest scientific discoveries of the nature of living beings. Buddhism has stated the path preached by the Buddha. Others can be enjoined to follow. Beyond that no one can help. One is one's own saviour. No one can save another. "Attahi attano natho"/^ When one has followed the path, practiced the religion, and developed the mind, one cannot fail to attain that perfect and highest state of Nibbana. That state is still within our reach.^^ The three kinds of right view on dukkha, dukkha-samudaya and knowing path to Nibbana. Three kinds of right view have been distinguished: (A) (B) That one is the owner of the karnrna one makes. That one has right view in respect of ten subjects concerned with kamma, its fruits, this world, other worlds, and the superknowledge revealing them. (C) That one has right view regarding the Four Noble Truths. First we shall examine: ^'GBW,P. 58. '^ Dhp, verse-no, 160. " GBW, P. 67.
159 "All beings are the owners of their kamma, heirs to their kamma, born of their kamma, related to their kamma, abide supported by their kamma; whatever kamma they shall do, whether good or evil, of that they will be the heirs."^'* This is the correct understanding that only two things, the wholesome and the unwholesome deeds done by beings, really belong to them and always accompany them on their wanderings in the wheel of birth and death. Though people call gold, silver, wealth, and jewels of their own since they have acquired them lawfully or otherwise, really they are owners only for the brief span of this life and sometimes not for as long as that. For the things that are "owned" by us must be shared with other forces and beings such as water, fire, rulers, thieves, and enemies which, if sentient, may also regard those things as their own. So such things are as though borrowed for in this life, just for use now but to be given up at death. And however little or much, one may own of things here, all have to be relinquished at the time of death and cannot be taken with one. When this is taken into account, we may understand how we hardly own such things at all, while by contrast the good and evil done by us is truly owned and such kamma may accompany us through a continuity of lives extending through hundreds of thousands of world-cycles in the future. Kamma cannot be taken from the doer or destroyed in any way, for it is imprinted on our minds and will bear fruit when conditions permit. "One is one's own refuge. ^^ Vis, Pp. 293-294. ^^MD, Pp. 175-176.
160 36 i. who else could be the refuge? The Buddha said. "All beings are the owners of their kamma.'" ^^ One should therefore love and esteem good conduct more than one's own life and preserve it well, while one should dread evil conduct more than the danger of death and so refrain from evil deeds. The kamma which is one's own consists in the mental, verbal, and physical intentional actions that one has done. Kamma by way of the body means intentional movements of such parts of the body as hands or legs. Verbal kamma includes expressions made with the mouth, tongue, and throat. Mental kamma covers all intentional functions of the mind. In the Buddha's teaching these three are called kamma. All beings make these three kinds of kamma while they are awake, and whatever work they do, of great significance or little, is all done in these three ways. But when a person is asleep these three kinds of kamma are not made, for at that time states of mind are not volitional. In the case of one who is dead none of the three kinds of kamma are made by that body. These three may be analyzed as to whether they are: (1) Good or wholesome, or (2) evil and unwholesome; further as to whether (1) they have results ripening in this life, or (2) have them ripening in a future life. ^^ Dhp, verse-no, 160. "NEFE. P. 7. ^* Ibid, P. 8.
161 5.2.2. The Right Understanding consists of six kinds According to the Commentaries (Anguttara and Uparipannasa Atthakathas), Right understanding consists of six kinds: (1) Right understanding of kanuna and its effect {kammassakata sammadditthi), (2) Right understanding of meditative absorptions (jhana sammadditthi), (3) Right understanding of the true nature of conditioned things (vipassana sammadditthi), (4) Right understanding of the Path and the Four Noble Truths (Magga sammadditthi), (5) Right understanding of the Fruition of the Path wisdom (Phala sammadditthi), (6) Right understanding of reobservation of the Path and its Fruition (Paccavekkhana sammadditthi)?'^ Thus, first of all, we must understand kamma and its effect. Kamma is volitional action which comprises bodily action, verbal action and mental action. Those actions which cause harm to oneself or to others are ignoble, blameworthy and likely to produce bad effects. These actions are designated as unwholesome actions (akusala kamma). Killing sentient beings, stealing others property, sexual misconduct, lying, slandering, speaking harshly, speaking frivolously, covetousness, ill will and false view are unwholesome actions. They represent 39 MA, Vol. IV, P. 95; A, Vol.1, P. 369.
162 "unwholesome course of action" (akusalakammapatha) and will condition rebirth in woeful abodes. Restraining oneself not to commit these ten evil actions leads to ten wholesome actions (kusala kamma) which are noble, blameless and likely to produce good effects. They represent "wholesome course of action" (kusalakammapatha) and will condition rebirth in blissful abodes such as human realm and celestial realms."^" There are also ten bases of meritorious actions (punna-kiriya vatthu) which produce good effect and which should be done by all means. Of these ten kinds of meritorious deeds, giving alms, sharing one's merit with others and rejoicing in other's merit are designated as the dana group. Observing five moral precepts or Sabbath precepts, reverence to elders and holy persons, and service in wholesome deeds are designated as the slla group. Listening to Dhamma discourses or learning the Dhamma, expounding or teaching the Dhamma, tranquility and insight meditation and keeping right view belong to the bhavana group. We should always strive to perform these meritorious actions as much as possible."*' 5.2.3. Right View of the Four Noble Truths This right view means: (1) Knowledge of real suffering. (2) Knowledge of the true causal arising of suffering. (3) Knowledge of the cessation of suffering. ""NLNT, Pp. 92-93. "' Abhidhamma, Auhakatha, Vol-I, P. 202.
163 (4) Knowledge of that right path leading to the cessation of suffering.'*^ (1) Right View on Suffering Because of this attachment, human beings, devas, and Brahmas are subject to great pains and sufferings which have existed in the past, continue in the present, and will be experienced, while attachment remains, in the future. The eye, ear, nose, tongue, body (touch) and mind are the six internal sense-spheres which operate, in the unenlightened person, in conjunction with defilements of greed, aversion, and delusion whenever they are stimulated by an external sense object. These six sense faculties are the suffering which, though not apparent to many people, is real, constant, and oppressive. How does attachment to the senses oppress? It may be explained by this group of factors: ^a/73/77a-formations, instability, and suffering. In another way there is oppression through Aa;72/72a-formations, burning, and instability. Or it can be explained through birth, decay, and death. Again, there is oppression by way of stoking up the fires of greed, aversion, and delusion, conceit, wrong view, the mental defilements, (kilesa) and the pollutions (asava), by stimulating evil conduct such as destroying living creatures and so on, or by fuelling the fires of birth, decay, sorrow, lamentation, pain, grief, and despair.'^^ Now let us see how the Buddhist explains these points. *^ M, Vol-I, P. 88. "' MD, Pp. 205-206.
164 (A) Oppression by kamma-formations (sankhara) Possession of the sense faculties of a human being, deva, or Brahma means that good kamma has been made in a past life, for if good kamma had not been made the senses of a hell-being, animal, ghost, or titan would have come into existence. So the senses of a higher being are oppressive to him because of the good ^a/73/72a-formations which must be made continually to ensure the continuation of those faculties. And those same kamma-formsiiion^ oppress him in the next existence also because he has still to protect and sustain his conduct so that he will not lose those sense faculties in the future. So there comes about a constant oppression. As the eye and other senses do not arise independently of the ^a/77/77a-formations, it is said that kammaformations always "oppress" the "owner" of those senses throughout the beginningless round of birth and death."^ (B) Oppression by instability (viparinama) This means "oppression by Uability to immediate destruction, whenever cause exists for destruction." From the time of conception onwards there is not a single moment, even for the winking of an eye or a flash of lightning, when there is no liability to destruction. Moreover, there is always the anxiety caused by impending destruction. And when destruction comes, then many sorts of suffering have to be experienced. This is what is meant by saying that the senses are oppressive because of their instability.'^^ '"NEFE.P. 32-33. "^ MD, P. 206.
165 (C) Oppression by the painfulness of suffering This means both physical and mental suffering. The suffering experienced while the sense bases grow (in the womb) and the experience by way of them during birth needs no comment. The painfulness of suffering is also evident when the senses come into contact with an unpleasant object. Also, whenever one inflicts bodily pain upon others out of the unpleasant feelings which arise when seeing or hearing them then this oppression is experienced. And when the eye or another sense organ contracts some disease, or whenever there is physical and mental trouble in the preservation and protection of the eye, etc., then oppression by suffering occurs. In this way all the senses beginning with the eye oppress beings with the suffering associated with them.'^ (D) Oppression by burning (santapa) The senses are the source of so much suffering by means of the defilements which they awaken in the hearts of people. These defilements are like great fires which are continually refuelled and burn without dying down from the beginningless past to the endless future in the round of birth and death. These great fires are three in number: the fires of greed, aversion, and delusion, and when they are refulled through the eye, ear, nose, tongue, body, and mind, they ensure that one's future in saihsara will be long and miserable. It is right-view knowledge that gives one understanding of the immense sea of sufferings born of attachment to sense pleasures. ^ Ibid, P. 207.
166 whether in the sensuality sphere, the fine-form sphere, or the formless sphere.'^^ (2) Right View on the Causal Arising of Suffering In the round of birth and death, so long as there is attachment to the senses as "mine" or "myself," so long continues oppressiveness and suffering. So it is craving, desire, and greed connected with the senses that are the true cause for the arising of suffering. It is right-view knowledge that gives one understanding of the causal arising of suffering by way of craving. (3) Right View on the Cessation of Suffering In whatever life the craving and greed connected with the senses finally cease, the suffering and oppression finally cease as well. The senses do not arise again after the death of the person who has extinguished craving. It is right-view knowledge that gives one understanding of the cessation of craving.'**^ (4) Right View on the Path Leading to the Cessation of Suffering When, as a result of practising dhamma general and developing the mind in meditation in particular, the true nature of the senses is seen and understood, craving connected with them ceases in this very life. It does not arise again and so sense oppression likewise does not arise. It is right-view knowledge that gives one understanding of the true path leading to the cessation of craving. Among all the parts of the "^NEFE,?. 34. ^' MD, P. 208.
167 Eightfold Noble Path, this right view of the Four Noble Truths is most essential. This is an exposition of right view of the Four Truths as it is found in the pali literature."*^ 5.2.4. Mundane Right View Mundane right view involves a correct grasp of the law of kamma, the moral efficacy of action as it is held in Buddhism. Its literal name is "right view of the ownership of action" (kamma sakata sammaditthi), and it finds its standard formulation in the statement: "Beings are the owners of their actions, are bound to their actions, and are supported by their actions. Whatever deeds they do good or bad, of those they shall be heirs.^" More specific formulations have also come down in the texts. One stock passage from for example, affirms that virtuous actions such as giving and offering alms have moral significance, that good and bad deeds produce corresponding fruits, that one has a duty to serve mother and father, that there is rebirth and a world beyond the visible one, and that religious teachers of high attainment can be found who expound the truth about the world on the basis of their own superior realization.^' "' Ibid, P. 209. "'A,VO1-III,NO-33,P. 132. ''>fep.pp. 18-19.
168 5.2.5. Superior Right View The right view of kamma and its fruits provides a rationale for engaging in wholesome actions and attaining high status within the round of rebirths, but by itself it does not lead to liberation. It is possible for someone to accept the law of kamma yet still limit his aims to mundane achievements. One's motive for performing noble deeds might be the accumulation of meritorious kamma leading to prosperity and success here and now, a fortunate rebirth as a human being, or the enjoyment of celestial bliss in the heavenly worlds. There is nothing within the logic of kammic causality to impel the urge to transcend the cycle of kamma and its fruit. The impulse to deliverance from the entire round of becoming depends upon the acquisition of a different and deeper perspective, one which yields insight into the inherent defectiveness of all forms of samsaric ^ 52 existence, even the most exalted. The Eightfold Path starts with a conceptual understanding of the Four Noble Truths apprehended only obscurely through the media of thought and reflection. It reaches its climax in a direct intuition of those same truths, penetrated with a clarity tantamount to enlightenment. Thus is can be said that the right view of the Four Noble Truths forms both the beginning and the culmination of the way to the end of suffering. 52 D, Vol-II, Pp. 243-244.
169 The first noble truth is the truth of suffering (dukha), the inherent unsatisfactoriness of existence, revealed in the impermanence, pain, and perpetual incompleteness intrinsic to all forms of life.^^ Bhavachakka: This explains the noble truth of suffering. Birth is suffering; aging is suffering; sickness is suffering; death is suffering; sorrow, lamentation, pain, grief, and despair are suffering; association with the unpleasant is suffering; separation from the pleasant is suffering; not to get what one wants is suffering; in brief, the five aggregates of clinging are suffering.^'^ In brief. The Right understanding of meditative absorptions (jhanas) is called jhana sammaditthi and the right understanding of the true nature of the ultimate mental and physical entities is known as vipassana sammaditthi. After discerning the ultimate physical and mental entities, the meditator investigates the causes which produce these entities. Then he reflects on the three characteristics, namely, impermanence (anicca), unsatisfactoriness (dukjdia) and non-self (anatta), of the ultimate physical and mental entities. After developing the ten stages of insight knowledge (vipassana-hana), the Path wisdom (Magga-nana) arises, discerning the four Noble Truths penetratively. Then, without any lapse of time, the Fruition consciousness arises, taking Nibbana as its object. After that, the reviewing consciousness which reviews the Path, its Fruition and Nibbana arises. Therefore, the right understanding of the " NEP. p. 25. 54 M, Vol-I, P.70; D, Vol-II, Pp. 243-244.
170 Fruition of the Path (Phala sammaditthi), and the right understanding of re-observation of the path and its Fruition arise step by step.^^ 5.3.0. Right Thought (Samma sankappa) The Buddha explains: "What, O bhikkhus, is the right thought? The thought free from sensuous desire, ill-will cruelty: this is called the right thought.^^ Sankappa is meant the *V/'/aM^a'mental state, which, for want of a better rendering, may called 'initial application'. This important mental state eliminates wrong ideas or notions and helps the other moral adjuncts to be diverted to Nibbana. It is one's thoughts that either defile or purify a person. One's thoughts mould one's nature and controls one's destiny. Evil thoughts tend to debase one just as good thoughts tend to elevate one. Sometimes a single thought can either destroy or save a world, Samma Sankappa serve the double purpose of eliminating evil thoughts and developing pure thoughts.^^ Right thought means the keeping of good intentions in one's heart. It is most important for success in life because it leads him to a right decision in every phase of life. A person who possesses right thoughts usually succeeds in whatever he sets out to do. Right view and Right thought should govern his every action. If he does not have right thought, he is bound to lose the advantages that he may enjoy in this " MA, Vol. rv, p. 95. ^*D,Vol-II,P.312. " BT, P. 324.
171 present life as well as in the future birth. The world's great persons are those who have been guided by right thought. In seeking the truth, right thought means the keeping of one's mind in good thought. This thought is directed towards the renunciation of worldly pleasures. It is not the thought of hurting or injuring living beings. He lives in the thought of love and compassion, wishing for the welfare and happiness of all living beings. He meditates on the great nature of the Buddha, Dhamma and Sarhgha. He cannot tread on the straight path without having Right Thought.^*^ Right thought means our mind should be clear before committing any action. The mind should be pure, it should be ready, it should be free of unwholesome thoughts during any action or in problem solving. At a higher level, it means our mind should be free from sensory desire, ill-will, cruelty, hatred, doubts and worries and laziness before we practice concentration meditation. At the same time, we should be willing to relinquish any thing that obstructs our mental any psychological progress in the practice of concentration meditation.^^ 5.3.1. Three Kinds of Right Thought (I) Nekkhamma sankappa- Renunciation of worldly pleasures or selflessness which is opposed to attachment, selfishness, and selfpossessiveness. (II) Avyapada sankappa- Loving-kindness, good-will, or benevolence, which is opposed to hatred, ill-will, or aversion, and ^* THE 38 B, P. 222. '' BYS, Pp. 35-36.
172 (III) Avihiriisa saiikappa- Harmlessness or compassion, which is opposed to cruelty and callousness.^" These evil and good forces are latent in all. As long as we are worldlings these evil forces rise to the surface at unexpected moments in disconcerting strength. When once they are totally eradicated on attaining Arahantship, one's stream of consciousness gets perfectly purified.*^' Attachment and hatred, coupled with ignorance, are the chief causes of all evil prevalent in this deluded world. "The enemy of the whole world is lust, through which all evils come to living beings. This lust when obstructed by some cause is transformed into wrath. One is either attached to desirable external objects or is repulsed with aversion in the case of undesirable objects. Through attachment one clings to material pleasures and tries to gratify one's desire by some means or other. Through aversion one recoils from undesirable objects and even goes to the extent of destroying them as their very presence is a source of irritation. With the giving up of egoism by one's own intuitive insight, both attachment and hatred automatically disappear. The Dhammapada states: "There is no fire like lust, no grip like hate. There is no net like delusion, no river like craving." As one ascends the spiritual ladder one renounces by degrees both gross and subtle attachment to material pleasures like grown-up children ^ M, Vol-I, P. 88 *'D,VO1-II,NO-142,P. 68. " BT, Pp. 324-325. "Dhp.No-251, P. 166
173 giving up their petty toys. Being children, they cannot be expected to possess an adult's understanding, and they cannot be convinced of the worthlessness of thek temporary pleasures. With maturity they begin to understand things as they truly are and they voluntarily give up their toys. As the spiritual pilgrim proceeds on the upward path by his constant meditation and reflection, he perceives the futility of pursuing base material pleasures and the resultant happiness in forsaking them. He cultivates non-attachment to the fullest degree. "Happy is nonattachment in this world, so is the transcending of all sensual pleasures, is one of the early utterances of the Buddha.^'^ The other most rebellious passion is anger, aversion, ill-will, or hatred, all of which are implied by the Pali term vyapada. It consumes the person in whom it springs and consumes others as well. The Pah term avyapada, literally, non-enmity, corresponds to that most beautiful virtue Metta (Sanskrit Maitri) which means loving-kindness or goodwill towards all without any distinction. He whose mind is full of lovingkindness can harbour no hatred towards any. Like a mother who makes no difference between herself and her only child and protects it even at the risk of her own life, even so does the spiritual pilgrim who follows this middle path radiate his thoughts of loving-kindness identifying himself with all. Buddhist concept of Metta embraces all living beings, animals not excluded. " " BT, P. 326. " Ibid, Pp. 326-327.
174 Avihiihsa or Karuna Harmlessness or compassion is the third and the last member of sariikappa. The term Karuna is such virtue which makes the tender hearts of the noble quiver at the sufferings of others. Like Buddhist term Metta, Buddhist term Karuna too is limitless. It is not restricted only to coreligionists or co-nationals or to human beings alone. Limited compassion is not true karuna. A compassionate one is as soft as a flower. He cannot bear the sufferings of others. He might at times even go to the extent of sacrificing his own life to alleviate the sufferings of others. In every Jataka story it is evident that the Bodhisatta endeavoured his best to help the distressed and the forlorn and to promote their happiness in every possible way.^^ Karuna is the characteristics of a loving mother whose thoughts, words, and deeds always tend to relieve the distress of her sick child. It has the property of not being able to tolerate the sufferings of others. Its manifestation is perfect non-violence and harmlessness that is, a compassionate person appears to be absolutely non-violent and harmless. The sight of the helpless states of the distressed is the proximate cause for the practice of karuna. The consummation of karuna is the eradication of all forms of cruelty. The direct enemy of karuna is cruelty and the indirect enemy is homely grief. Buddhist term metta appeals to both the rich and the poor, for Buddhism teaches its followers to elevate the lowly, help the poor, the needy, and the forlorn, tend the sick, comfort the bereaved, pity the 66 Vis, Pp. 37-38.
175 wicked, and enlighten the ignorant. Compassion forms a fundamental principle of both Buddhist laymen and Bhikkhus.^^ 5.3.2. Freedom of Thought The Buddha's advice was not to depend on theories, on cults and gurus. In fact, at all times we must remain masters of ourselves through self-reliance. We must never surrender our dignity or freewill. The Buddha strongly advocated the doctrine of self-reliance, purity, courtesy, enlightenment, peace and universal love. He stressed the need for understanding because without it, psychic insight leading to wisdom cannot be obtained. He says "If you wish to see the end of your suffering and fear, develop discipline, compassion and wisdom." We must always allow our mind the freedom to think and understand without depending on external influence. Those who depend on others are like small children. We must follow the example of the Buddha who said that when he was meditating to gain enlightenment no gods came to whisper in his ear to reveal hidden secrets of spiritual power. No one gave him any commandments or religious laws to introduce. He said, "I never had any teacher or divinity to teach me or tell me how to gain enlightenment. What I achieved I did by my own effort, energy, knowledge and purity to gain supreme wisdom." 67 D, Vol-III, P. 205; BT, Pp. 327-328.
1 7 6 That is why he said that wisdom 'arose' in him at his enlightenment. Wisdom is latent in all of us. We only need to provide the right conditions for it to arise.^** From the intellectual and philosophical content of Buddhism has arisen the freedom of thought, freedom of inquiry. This has no parallel in any of t h e established world r e l i g i o n s. T h e r e is no o b l i g a t i o n, no compulsion to believe or accept any doctrine. The approach of Buddhism is one of seeing and understanding it is a scientific attitude of mind. Fundamental philosophical doctrines taught in Buddhism are being more and more corroborated by new scientific discoveries. Buddhism advocates self-confidence, self restraint, self-reliance and self-purification to the individual in society. A strong feature of Buddhism is the importance that it attaches to democratic ideals. Unhindered discussions are encouraged, where even contrary views are aired and lead to broadening and enriching of the mind. The orders of monks and nuns are constituted entirely on these democratic principles. This is in accordance with the dhamma revealed by the Supreme Buddha, who had the openness and courage to exhort his followers not even to accept what he himself had pronounced, without prior examination and conviction. In fact, the Buddha had stated that the Dharma was his teacher and all he did was to reveal the truth of this universal Dharma, which had lain hidden from the people wallowing in 6 8 BR, Pp. 28-29.
177 their ignorance. We must give our minds the freedom to think without 69 bias and to think independently. 5.3.3. The Intention of Renunciation The Buddha describes his teaching as running contrary to the way of the world. The way of the world is the way of desire, and the unenlightened who follow this way flow with the current of desire, seeking happiness by pursuing the objects in which they imagine they will find fulfillment. The Buddha's message of renunciation states exactly the opposite: the pull of desire is to be resisted and eventually abandoned. Desire is to be abandoned not because it is morally evil but because it is a root of suffering. The Buddha does not demand that everyone leave the household life for the monastery or ask his followers to discard all sense enjoyments on the spot. The degree to which a person renounces depends on his or her disposition and situation. But what remains as a guiding principle is this: that the attainment of deliverance requires the complete eradication of craving, and progress along the path is accelerated to the extent that one overcomes craving. Breaking free from domination by desire may not be easy, but the difficulty does not abrogate the necessity. Since craving is the origin of dukkha, putting and end to dukkha depends on eliminating craving, and that involves directing the mind to renunciation. 69 Ibid, Pp. 29-30. NEP, Pp. 34-35.
178 5.3.4. The Intention of Good Will The intention of good will opposes the intention of ill-will, thoughts governed by anger and aversion. As in the case of desire, there are two ineffective ways of handling ill will. One is to yield to it, to express the aversion by bodily or verbal action. This approach releases the tension, helps drive the anger "out of one's system", but is also poses certain dangers. It breeds resentment, provokes retaliation, creates enemies, poisons relationships, and generates unwholesome kamma; in the end, the ill will does not leave the "system" after all, but instead is driven down to a deeper level where it continues to vitiate one's thoughts and conduct. The other approach, repression, also fails to dispel the destructive force of ill will. It merely turns that force around and pushes it inward, where it becomes transmogrified into selfcontempt, chronic depression, or a tendency to irrational outbursts of violence. The remedy the Buddha recommends to counteract ill will, especially when the object is another person, is a quality called metta. This word derives from another word meaning "friend," but metta signifies much more than ordinary friendliness. We prefer to translate it by the compound "loving-kindness," which exactly captures the intended sense: an intense feeling of selfless love for other beings radiating outwards as heartfelt concern for their well-being and happiness. ' Metta concept does not merely mean sentimental good will, nor is it a conscientious response to a moral imperative or divine command. It "" Vis, P. 298-299.
179 becomes a deep inner feeling, characterized by spontaneous warmth rather than by a sense of obligation. At its peak metta rises to the heights of a brahmavihara, a "divine dwelling," a total way of being centred on the radiant wish for the welfare of all living beings7^ 5.3.5. Conclusion: The present chapter considers wisdom (panna) group which contains two factors of right understanding and right thought. As a matter of fact, we can say that the training in wisdom, laid down by the Buddha, is in closest harmony with society and nearer to us and our needs, even today. Right understanding and Right thought constitute the wisdom. It is the understanding of things as they are, and it is the four noble truths that explain things as they really are. Right understanding therefore is ultimately reduced to the understanding of the four noble truths. This understanding is the highest wisdom which sees the ultimate reality. According to Buddhism there are two sorts of understanding: what we generally call understanding is knowledge, an accumulated memory, an intellectual grasping of a subject according to certain given data. 72 NEP, Pp. 38-39.