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The Encyclopedia of Indian Philosophies v7.c46.s19: III. Division on Wisdom

The Encyclopedia of Indian Philosophies v7.c46.s19

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Contents

III. Division on Wisdom

I. Treatise on Great Wisdom

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III.1.1 (E446-447; T363) When developed, contemplation of impermanence perfects impulse-driven wisdom; contemplation of frustration perfects penetrative wisdom; contemplation of not-self perfects great wisdom; contemplation of equanimity perfects keen wisdom; contemplation of nonattachment perfects abundant wisdom; contemplation of cessation perfects profound wisdom; contemplation of renunciation perfects unequalled wisdom. These 7 kinds of wisdom perfect erudition. These 8 kinds of wisdom perfect laughter wisdom which is the discrimination of perspicuity. With the definition of meaning, factors, language, and perspicuity, the 4 discriminations are realized.

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III.1.2-3 (E447-450; T363-366) When developed, contemplation of the 9 subjects (in III.1.1) in materiality, impermanence, etc., through the 201 factors of I.1.5 similarly perfect a variety of forms of wisdom as listed in III.1.1. Thus the 4 discriminations are realized as in III.1.1.

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III.1.4 (E450-451; T366) Quotes Samyutta V.410 to the effect that waiting on good men, hearing the *dharma*, attention to it, and practice in accord with it lead to realization of the fruit of stream-entry. Similarly with respect to the realization of the fruits of the remaining 3 stages of the path. They lead to awakening of wisdom of various types as in III.1.1.

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III.1.5 (E451; T366-367) Obtaining wisdom means realizing, etc., knowledge of the 4 paths and their fruition, knowledge of the 4 discriminations, the 6 kinds of supernatural knowledge, the 73 kinds of knowledge listed in III.1.1, and 77 kinds of knowledge listed at *Saṃyuttanikāya* II.59.

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III.1.6-11 (E451-455; T367-368) Explanation of awakening of abundance of, great, wide, abundant, and profound wisdom.

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III.1.12 (E455-458; T368-371) Explanation of awakening of unequalled wisdom. Wisdom at each stage of the path exceeds that of previous stages. Compared to lower stages, a perfected being's wisdom is unequalled. Compared to a perfected being, the wisdom of a solitary self-enlightened Buddha is unequalled. Compared with this, the wisdom of a Buddha is unequalled. There is nothing a Buddha has not known and seen; nothing knowable he has not known and seen. His knowledge reaches all factors and all beings. [The approach of this paragraph is more discursive than much of the rest of the text.]

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III.1.13 (E458; T371) The nature of extensive wisdom as overcoming negative qualities, defilements, misconduct, karmic conditioning and the like.

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III.1.14 (E458-459; T371-372) The nature of abundant wisdom. Similes.

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III.1.15 (E459-460; T372) The nature of quick wisdom as rapidly perfecting virtues, etc.

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III.1.16 (E460; T372) The nature of speedy wisdom as speedily perfecting virtues, etc.

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III.1.17 (E460-461; T372) Laughter wisdom is when one perfects the virtues, etc., joyfully, gladly, with much laughter.

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III.1.18 (E461-462; T372-373) Driven by impulsion to realize that the 201 factors of I.I.5, whether past, present, or future, internal or external, gross or subtle, inferior or superior, far or near are impermanent, one develops impulse-driven wisdom. Having made clear, etc., that each of these 201 factors is impermanent, etc., it gives impulse to the cessation of these 201 factors.

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III.1.19 (E462-463; T372-373) Keen wisdom severs defilement. It does not endure evil and bad attitudes, thought, or action.

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III.1.20 (E463; T374) Penetrative wisdom reacts negatively toward conditionings, penetrates and explodes negative attitudes, thought, and action.

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III.1.21 (E463; T374) There are 10 kinds of wisdom. One who has these has reached the discriminations.

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III.1.22 (E463-464; T374) Some who have reached the discriminations have had practice in former lives; others have not.

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III.1.23 (E464; T374) Of the two groups in III.1.22, some are well-taught; others are not.

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III.1.24 (E464; T374) Of those who are well-taught, some teach much; others do not.

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III.1.25 (E464; T374) Of those who do much teaching, some are dependent on a teacher; others are not.

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III.1.26 (E464; T374-375) Of those who are so dependent, some abide in insight and maturation; others do not.

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III.1.27 (E464; T375) Of those who so abide, some do much reflection; others do not.

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III.1.28 (E464-465; T375) Of those who do much reflection, some have reached the discrimination of an adept; some the discrimination of an initiate.

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III.1.29 (E465; T375) Of those who have reached the discrimination of an adept, some have reached the perfections of a disciple; others have not.

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III.1.30 (E465; T375) Of those who have reached the discrimination of an adept, some have become solitary self-enlightened Buddhas, others have reached the perfection of a disciple. In each of the pairs in III.1.22-30, the wisdom of the self-enlightened Buddha is the highest in attainment of discrimination, etc., as in III.1.12.

II. Treatise on Supernatural Power

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III.2.1 (E467; T377) Matrices.

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III.2.2-3 (E467; T377) There are 10 kinds of supernatural power. Supernatural power has 4 stages, 4 bases, 8 steps and 16 roots.

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III.2.4 (E467; T377) The 10 supernatural powers are listed as at II.9.34.

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III.2.5 (E467; T377) The 4 stages are the 4 meditative states.

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III.2.6 (E468; T377) The 4 bases are: the basis that possesses (a) concentration due to zeal and volitional conditioning due to endeavor, (b) concentration due to energy and volitional conditioning..., (c) concentration due to states of awareness and volitional..., and (d) concentration due to inquiry and volitional...

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III.2.7 (E468; T376-377) Obtaining concentration and unification of states of awareness supported by zeal, energy, awareness, and inquiry are the 8 steps.

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III.2.8 (E468-469; T378) The 16 roots are undejected, unrelated, unattracted, unrepelled, independent, untrammelled, liberated, unassociated, unified, and illuminated states of consciousness; awareness free from barriers, embraced by faith, by energy, by mindfulness, by concentration, and by understanding.

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III.2.9 (E469; T378) The power of determination is defined in terms of a monk’s ability to multiply himself or to become one; to disappear; to pass through walls, mountains, and the like; to dive into the earth as if it were water; to walk on water as if it were dry land; to float through the air; to touch the sun and the moon; and to have mastery of the body even into the Brahma world.

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III.2.10-22 (E470-473; T379-381) Commentary on III.2.9.

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III.2.23 (E473; T381) One possessed of the power of transformation preaches the *dharma* adopting a variety of physical appearances.

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III.2.24 (E473; T381-382) One possessed of the power of mental creation mentally creates out of his own body another body.

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III.2.25 (E474; T382) One possessed of the power of penetrating knowledge succeeds in abandoning false perception through proper concentration.

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III.2.26 (E474-475; T382-383) One possessed of the power of penetrating concentration succeeds through attaining the meditative states and other higher states of awareness.

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III.2.27 (E475-476; T383-384) One possessed of the power of a noble one abides perceiving the repulsive and unrepulsive in the repulsive or unrepulsive as he wills.

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III.2.28 (E476; T384) The power born of the result of action is that in all deities, all birds, some humans, and some beings in states of deprivation.

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III.2.29 (E476; T384) The power of the meritorious is when the Wheel Turning King (*cakravartin*) travels through the air with his army and retinue.

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III.2.30 (E476; T384) The power of the lower sciences consists of magic spells which make possible flight through the air and the creation of various illusory appearances.

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III.2.31 (E477; T384) The power of succeeding in what is appropriate to the occasion.

III. Treatise on Higher Realization

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III.3.1 (E478-479; T386-387) Higher realization is a result of awareness. One without knowledge does not produce realization of the truth. One without awareness does not realize the truth. If realization of the truth is produced by awareness and knowledge, it is not by means of knowledge and awareness in the sense desire sphere, the material sphere, the immaterial sphere, awareness that is heir to or possesses action, awareness in conformity with truth;

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past, present, or future mundane awareness. Rather, the higher realization is produced by means of present mundane awareness at the moment of entry on the supramundane path and by means of knowledge.

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III.3.2 (E479-480; T387-388) At the moment of entry on the supramundane path there is realization of the truth of seeing, directing onto, enhancing, originating, cleansing, exertion, establishing, nondistraction. These are identified with the elements of the eightfold path repectively. There is realization of the truth identified with the 7 factors of enlightenment, the 5 powers, 5 faculties. These are each explained. There is realization of the truth of the path, applications of mindfulness, right endeavors, bases for success, truths, peace and insight, etc. There is higher realization in the sense of liberation.

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III.3.3-10 (E488-389) As at III.3.2 with respect to the moments of stream entry, entry on the path of once-returner, entry on the path of nonreturner, and the path of the perfected being, as well as at the moment of fruition of each of these.

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III.3.11 (E481-482; T389-390) When one abandons defilements, he does not abandon past defilements since these no longer exist. He does not abandon future defilements since these do not yet exist. He does not abandon present defilements, for that would mean that though fired by greed, he abandons greed, etc. It would mean that practice of the path has defilement. However, this does not imply there is no practice of the path or higher realization.

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III.3.12 (E482; T390) Simile of a tree with undeveloped fruit which is cut down. The fruit remains ungenerated. So with higher realization, the cause of the defilements is destroyed and defilements no longer generated.

IV. Treatise on Discernment

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III.4.1 (E483-484; T391) Quotes *Samyutta* V.45f to the effect that the eightfold path is developed by depending on virtue.

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III.4.2 (E484; T391-392) In the case of each of the elements of the eightfold path there are 5 kinds of discernment, 5 kinds of nonattachment, 5 kinds of cessation, 5 kinds of relinquishing, and 12 supports.

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III.4.3 (E484; T392) In the case of right view, the 5 kinds of discernment are discernment by suppression, by substitution of opposites, by cutting off, by tranquilizing, and discernment as escape. Three supports here are that he (a) is filled with zeal, (b) has faithful resolve and (c) steady awareness.

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III.4.4 (E484-485; T392) The 5 kinds of nonattachment are by suppression, etc., as at III.4.3.

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III.4.5-6 (E485; T392-393) The 5 kinds of cessation and relinquishing are by suppression, etc., as at III.4.3.

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III.4.7-34 (E485-487; T393) As at III.4.3-6 with reference to the cases of the remaining 7 elements of the eightfold path.

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III.4.35-100 (E487-488; T393) Repeat III.4.1-34 substituting 7 enlightenment factors, 5 powers, and 5 faculties for the elements of the eightfold path.

V. Treatise on Conduct

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III.5 (E489-490; T340) The treatise as a whole repeats I.4.31-33 verbatim.

VI. Treatise on Miracles

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III.6.1 (E490; T395-396) Quotes Aṅguttara I.170 on 3 kinds of miracle, namely, supernatural power, the miracle of mind-reading, and the miracle of instruction.

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III.6.2 (E490-492; T396) Renunciation has good results and is thus a supernatural power. It surprises and is thus a miracle. Those possessed of that renunciation have pure states of awareness and their thought is stilled. This is the miracle resulting from instruction. Such renunciation should be cultivated. Such renunciation is the miracle (resulting) from advice. Similarly beginning "the absence of ill will has good results, etc." with reference to the rest of the 7 hindrances and their negations, 4 meditative states, 4 immaterial attainments, 18 principal insights, and 4 paths. The path of the perfected being destroys defilements and is thus a miracle. Those on this path have pure states of awareness and their thought is stilled. This is a miracle resulting from instruction, etc.

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III.6.3 (E492-494; T396) The supernatural power and the miracle together constitute the miracle of supernatural power.

VII. Treatise on Equivalent Headings

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III.7 (E495-496; T397) The treatise as a whole repeats I.1.464-470.

VIII. Treatise on the Application of Mindfulness

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III.8.1 (E497; T398) Quotes Saṃyutta V.73 listing the 4 applications of mindfulness.

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III.8.2-4 (E497; T398) He contemplates the body as body. The subject matter is like that at I.3.196-198.

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III.8.5-40 (E498; T398-399) One contemplates the water body, fire body, air body, head-hair body, body-hair body, outer-skin body, inner-skin body, flesh body, blood body, sinew body, bone body, marrow body, etc., as at III.8.2-4.

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III.8.41-49 (E498-499; T399) Similarly with respect to contemplation of feelings as feelings. Satisfying feelings, frustrating feelings, and feelings which are neither satisfying nor frustrating are considered.

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III.8.50-115 (E499-500; T399-400) Similarly with respect to contemplation of states of awareness as states of awareness. 22 states of awareness are considered.

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III.8.106-108 (E500; T400) Similarly with respect to contemplation of factors as factors.

IX. Treatise on Insights

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III.9.1-5 (E501-503; T401) Quotes *Aṅguttara* III.441f regarding a monk realizing certainty regarding what is right and attaining the fruit of the paths when he sees conditionings as impermanent, frustrating, and not-self, and thus makes a choice in conformity with truth.

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III.9.6 (E503; T401-402) He makes a choice in conformity with truth in 40 ways, and realizes certainty regarding what is right in 40 ways.

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III.9.7-8 (E503-506; T402-404) That is, he sees 5 aggregates as impermanent, as frustrating, as a disease, a boil, a dart, a calamity, an affliction, as alien, disintegrating, as a plague, a disaster, fear, menace, as fickle, perishable, nonlasting, as offering no protection, no shelter, no refuge, as vain, void, not-self, a danger, changeable, as without a core, as the root of calamity, as murderous, as about to be annihilated, as subject to intoxicants, as compounded, as Māra's lure, as connected with birth, old age, illness, death, sorrow, lamentation, despair and defilement. For each of these negatives, he chooses the positive opposite.

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III.9.9-10 (E506-507; T404) These 40 higher realizations are each analyzed according to whether they involve contemplation of impermanence, frustration, or not-self. These 40 with reference to each of the 5 aggregates amount to a total of 25 contemplations of not-self, 50 of impermanence, and 125 of frustration.

X. Treatise on Matrices

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III.10.1 (E508-511; T405) A list of terms: satisfied; it is liberated and thus is liberation; higher virtue, higher states of consciousness, higher wisdom, tranquility, knowledge, seeing, purification, renunciation, escape, detachment, relinquishing, conduct, liberation through states of absorption, development, steadiness and life.

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III.10.2-6 (E511; T405-408) A commentary on these terms. The text ends with a brief verse table of contents.

Cites (4)