Wisdom in Buddhism.

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The goal of Buddhism is to eliminate suffering and bring joy to all species, but it is wise to know the path to peace and happiness. The goal of Buddhism is liberation and enlightenment, and only wisdom (Pannà) is the only means of bringing mankind to the shore of liberation and enlightenment. 
Thus the time of the wise and the mind of the intellect occupy a central place in all the teachings of our Lord. And we can say that Buddhism is the path of the wise, the path of insight to find a suitable definition for Buddhism.
First of all we should distinguish between intellectuals as commonly understood and intellectuals as Buddhism usually defines. An intellectual is a person who can have a learned intellect on a subject, can analyze the problem in a concise and radical way, but he is the only one who knows no action, and he or she can be dominant, not self. For example, a person can know a lot about alcohol, what alcohol contains, what the effects of alcohol on the body. He is known as the alcoholic but he still drinks alcohol, still drunk, still dominated by alcohol. So he has no wisdom about alcohol. In contrast, a person who knows what alcohol is, knows the hazards of alcohol, is likely to not be alcohol-dominant, not drink alcohol, not drunk, not drunk, out of control of alcohol. Thus, he is considered to have knowledge of alcohol. Some people ask, if there are no intellectuals on alcohol, but do not drink alcohol, that person is considered wise? Of course not. He still enjoys the benefits of not drinking alcohol, such as not drunk, not addicted to alcohol because of his drinking not drink. But it is possible, in a special case, that because of the lack of ability to counter the temptation of alcohol, he begins to drink, go to alcohol and become addicted to alcohol. With this distinction we can understand the definition of the wise as defined by the Buddha in his teachings. This distinction helps us to identify the two types of people commonly found in Buddhists. A very learned person in Buddhism, I know a lot about the sutras, but I still do not have the wisdom. This type of human being is abundant in scholars, purely Buddhist studies, profound in the three sacred texts, all three original organs and three organs developed, but only research, no practice. Just say good meditation but not meditation, presentation or the magic of wisdom, but not intellectual development, so also not called intellectual. Another class of people who have faith in the practice of the precepts in Buddhism, but only faith, not transfer the belief into the mind, should also not be considered intellectual because he is still capable. Being overwhelmed and therefore, is not considered a wise person. Purely Buddhist studies, profound in three Tibetan literature, all three original organs and three organs developed, but only research, no practice. Just say good meditation but not meditation, presentation or the magic of wisdom, but not intellectual development, so also not called intellectual. Another class of people who have faith in the practice of the precepts in Buddhism, but only faith, not transfer the belief into the mind, should also not be considered intellectual because he is still capable. Being overwhelmed and therefore, is not considered a wise person. Purely Buddhist studies, profound in three Tibetan literature, all three original organs and three organs developed, but only research, no practice. Just say good meditation but not meditation, presentation or the magic of wisdom, but not intellectual development, so also not called intellectual. Another class of people who have faith in the practice of the precepts in Buddhism, but only faith, not transfer the belief into the mind, should also not be considered intellectual because he is still capable. Being overwhelmed and therefore, is not considered a wise person. But not intellectual development, so also not called intellectual. Another class of people who have faith in the practice of the precepts in Buddhism, but only faith, not transfer the belief into the mind, should also not be considered intellectual because he is still capable. Being overwhelmed and therefore, is not considered a wise person. But not intellectual development, so also not called intellectual. Another class of people who have faith in the practice of the precepts in Buddhism, but only faith, not transfer the belief into the mind, should also not be considered intellectual because he is still capable. Being overwhelmed and therefore, is not considered a wise person.
However, the wise person is mentioned a lot in his teachings, and the wise person here is described as a kind of conscience, which helps us to distinguish righteousness, good and evil, pure, suffering. , won. It is important that wisdom in this place is no longer a unique, unique property, but becomes a kind of conscience that is always present in us, acting as a light that illuminates us. Choose between good and evil, between evil and evil, so that we can know what to do, what not to do, so that we can lead ourselves to peace and liberation. This utility is deftly described by our Master, the attitudes and actions of the two types of people, called the fool and the wise. When reading passages describing the fool and the mind,
The Three Senses, Chapter Three of the Dhamma, The Three Senses, shows the difference between a fool and a person in the sky:  "Achievement with three dharmas, bhikkhus, fools are known. The body of evil, the mouth speak evil, the evil thoughts ... Achievement with three dharmas, the rate of bhikkhus, the mind is known. What is the three? Body to do good, mouth speak good, good thoughts "  (Tang Chi, III-2). 
In this sense, the Buddha added: "There is fear that arises, bhikkhus, all that fear arises from the fool, not from the wise. From the foolish, not from the wise, but all the calamities have arisen, all these calamities arise from the foolish, not from the wise ... Such fools are afraid, people are not afraid, fools are dangerous, people are not dangerous, people are not dangerous, people have no disaster, people have no evil. to the wise, no disaster to the human mind "  (Tang Chi, III-1). This is a very clear proof of the difference between a fool and a wise person, under the view of an awakened one.
A distinct difference between the fool and the rider is for the senses. Stupid people when experiencing dukkha on the body often melancholy, mourn, weeping, chest beat to go unconscious. The Buddha, for example, falls into the abyss, does not stand on the shore, does not reach the safe foot position. The ranks, for suffering on the body,  "do not mourn, do not mourn, do not cry, do not beat chest, do not go to unconscious . Thus the Buddha taught that he was called:  "The holy disciples heard many standing on the abyss, reached the foot of the safe."  (Compare, IV-4). The Master added:  "The foolish little hears, when the feeling of longing, the melancholy, the lament, the weeping, the chest, come to consciousness." Thus the two sensations of feeling, sensation of the body and feeling of the mind. The Buddha, like the one who was hit by two arrows, suffered both physical and mental suffering. Again, the ignorant people, when feelings of longevity, feel anger so the courts will survive and grow. He sought to escape from suffering by pleasurable pleasure, because he could not find another exit. Because of pleasure, pleasure, pleasure, pleasure and happiness. He does not really know the beginning, the end, the sweetness, the danger and the exhalation of those sensations. Thus ignorance depends on the suffering of any longevity exists and increasing. Thus, if he feels miserable, feeling happy, feeling unhappy, he feels like he is tied. Here, the Buddha taught: "The foolish hears little, is bound by the old sickness, the sorrows of suffering, and we say that he is bound by suffering"  (Sam., IV-36-6).
As for the disciples of the disciples heard a lot, when feelings of longevity, melancholy mourn, weeping, chest beat, go unconscious. He only feels a feeling, or feeling the body, not feeling the mind. The Buddha, for example, was shot with an arrow, suffering only from the body, not suffering from the mind.Again, the disciples hear much, when the feeling of suffering, do not feel anger so the yard does not exist growth. He found the exit from suffering, apart from pleasure. He is not happy ecstasy, should take care of the pleasure does not exist, there is no increase. He is like the wisdom of action, the end, the sweetness, the harm and the output of those sensations. Thus ignorance preferences for any misery does not exist, there is no increase. Thus, the saintly disciple hears a lot of feelings of suffering, feelings of pleasure, feeling of unhappiness, not having the same as being tied up. Here the Buddha taught: "The saintly disciple hears so much, is not bound by the old sickness of death, the sorrow of suffering, and I say he is not bound by suffering"  (cf. IV-36-6). 
Asked the difference between the ignorant and the wise, for the body by ignorance, due to the moral constraint arises the view of this body, there is an identity outside. Due to this coast, there are six contacts and feelings of distress. What is the difference between the wise and the fool? Buddha taught: "O bhikkhus, ignorance is concealed, craving is attached, this body of the fool is born, ignorance, ignorance, ignorance. Why do not you, free from old age, death, sorrow, suffering, saying that he is not free from suffering "  (cf. II-12-19).
"And this bhikkhu, ignorant cover up, craving bliss, the body of Hien mind is born, that ignorance, the wise end. Because of this, the Hiền mind, when the body does not go to the other body itself, he is free from birth, old age, death, sorrow, sadness, suffering, goodness, the brain. Said: He is free from suffering.  (Cf. II-12-19). 
Another delicate distinction is that the person who likes to be silent is as big as a sea, like a flood full of water, a pond full of water, and a fool like a ravine, something as empty as a rag with water.

"Learn the water line 
Water ravines flowing noise, 
From the canyon depths, 
the Great Sea is full, silent. 
Something drums sonorous, 
Yucheng as flaked with water, 
what is this silence. 
The wise as ponds filled" ( Sub-Division I, 106)

Some people ask, why have you live in the forest, eat one day a meal, have the capacity of magic, but the stinker withered, like green wiping off the branches. The Buddha replied with verse:

"Often live in the forest, the 
gods live happily, 
one day to eat one, the 
color of their wonders, 
not the past, 
not expecting the coming, 
living with the present, 
so good color. 
Wishing for the coming, 
Because the work is over, 
So the stingers wither, 
As wipe green leaves. (Comparative, I-1-10)

There are some other differences between the wise people who are cleverly described in some of the following verses 
:

"We have little foolish, 
Professionals life distractions. 
The location, no distractions, 
as keeping valuable assets." (Dhamma Dhamma 26) 
" 
With the happiness of liberation, 
Leo high intellectual, 
No sorrow, look sorrow, 
Stand up high mountains, 
Look foolish, flat." (French phrase 28)

For the life, fools who have attitude is very wrong:

"Come look at this life, 
As the car king, the 
new fool , The fool 
who is passionate." (French call 171)

Sometimes the difference between the Tri fool, the difference only narrowly, to go to foolish, stop to Tri:

"People think I'm stupid fool, 
a result of a location. 
The idea of having stupid mind, 
It's good to call even stupid". (French phrase 63)

Another difference, quite distinctly, is the attitude of the fool who is wrong with the Dhamma:

"The fool, the whole life, 
Close to the wise, 
Do not know the Dhamma, 
Like a spoon with soup". 
One, even one, 
Near the person with the mind, 
Know the right leg, 
As tongue with the soup. "(French Minister 64-65)

In this place, we have seen why, people foolishly or misrepresent the Buddha's teachings, and the wise always hold the right attitude, faithful to his teachings: 
"O bhikkhus, There are two types of people or this distortion Tathagata. What is the two? Specified Tathagata has said, there is the theory that the Tathagata does not say, not the theory, and who stated Tathagata does not say, do not say that Tathagata Say, there is the theory. Monks, these two types of people distorted Tathagata. " 
There are two types of people who do not misrepresent the Tathagata, what is the two? , do not say that the Tathagata does not say, no theory. There are two classes of this person, the rate-pretentious, not distorted Tathagata. " (Tang Chi, II-3)
When we understand the definition of a person who has knowledge of some of the teachings of the Buddha, we are now able to present the basic definitions of wisdom (pannà, prajñà) in Buddhism and the power of wisdom. leading to enlightenment and liberation. 
First of all, there are some basic definitions of Wisdom:  "What is called wisdom, because there is insight, because there is insight, then wisdom is called Wisdom. This is suffering: there is truth: this is suffering, there is truth: this is the path to suffering, because there is insight, there is insight, so knowledge is called wisdom (Center, I-43). Thus Wisdom is knowing with knowledge, knowing the facts, knowing the facts of the event, knowing the events of the cessation, knowing the path leading to the event of annihilation. Further to this definition is the assada, the knowledge of the dharma and the wisdom of the divine, and thus there are generally seven areas of wisdom. For a law, or for any event, whether good or bad. As the retrieval of objects, the time must be intellectual education, education start, the killing phase, the path to sexual elimination, the sweetness of education, the danger of education and the separation of education. Knowing so called new wisdom. 
Another definition of Wisdom is mentioned. Here is the wisdom of the disciples, the wisdom of birth and death, with the integration of the saint into the path of suffering . The term Pali is  Ariyàya nibbedhikàya sammà-dukkha-kkhaya-chicken  (d. III, 237). Here the word Nibbedhikàya has two translations, one is the penetrating, the deepening of the path to the end of suffering, that is, the possibility of liberation from suffering. The second translation is the ability to pierce illegal sex, smuggling, ignorance ignorance, or greedy greed to end suffering. Thus, wisdom, in addition to the ability to understand the triggers and extermination is also capable of piercing the ignorance to finally be liberated. One definition further exacerbates the miraculous power of wisdom (pannà): "Wisdom means to win tri (abhinnattha), which means to know the truth (parinnattha), which means the end (pahànattha)." So wisdom can triumph, that is, with meditation, and this meditation is inactive from the mind. It is possible to know with complete knowledge; Finally, there is the possibility of breaking up the smuggled or illegal sex, smuggling, ignorance, the destruction of greed, the end of suffering. To be clearer, we need to distinguish the thought (sanjànàti) from the thought (sannà), and the mind (uànàti) brought by manas. Mind, knowledge, and mind are the three common understandings of the world that lead to the understanding of science, technology, philosophy, The understanding of meditation, creating the necessary strength for man to master himself, master the situation. Wisdom leads to a comprehensive understanding, complete, capable of piercing ignorance, the end of greed, leading to the end of suffering.But wisdom is not the end, but the means to deliver it. With such wisdom, he is bored, separated by devilishness, renunciation, eventually leading to liberation, according to the process as follows: "Due to the boredom, the glass should be liberated. "I am liberated." He knows "The Sanh has been fulfilled, the deed has done, what should have been done." Now, no longer return this state anymore "  (Comparative, IV-35-28) 
Thus, the role of wisdom is to choose the The object to meditate, to intellectual knowledge, and thanks to new wisdom brought to the boring, isolation, destruction, renunciation, and finally liberation. The subjects are many, depending on the method of choice, depending on the basis of the practitioner, but if the object is different, the practice is different, the process of liberation can be considered similar or similar. 
The following are some of the process of liberation, quoting from the Pali Canon, which expresses the role of wisdom which leads to the liberation of knowledge.
In the Sutra, objects need to insight is the five aggregates: rúpa, life, idea, action, consciousness. Any five grasping aggregates, past, present, future, internal or external, coarse or fine, paralyzed or won, far or near, all five aggregates subject to intellectual property:  " This is not mine, this This is not my self, because of such insight, the multi-saintly disciple of the holy disciple, feeling, feeling, doing, awakening. In the liberation that arises: "I have liberated." He knows: " Birth is over, good luck has done, what should do, no longer back here with a lifetime. other living " (Central, I-22)
In the Code, the object should be insight is suffering and the gonorrhea. The practitioner needs to understand: "This is suffering"; "This is hard work"; "This is suffering"; "This is the path leading to suffering"; "These are illegal or"; "These are gongs or initiations"; "These are illegal or passive"; "This is the way to smuggle or kill." Through such knowledge, such knowledge, his mind free from sexual desire, escape from the real smuggled, escape illegal smuggling. For self has been liberated. Thus, knowledge arises: "I am liberated." He knows: "Birth has been, Pham has done, what should have done. After life there is no other life anymore." (Central, 1-39)
In the Redemptorist Sutra, the object of insight should be the insight: "Cunda, these kinds of antecedents arise in the world, or relate to the mind, or to the world, where are the views? This is not, and this is not my self, it is not my self, it is not my self. I ", that's all there except the basis is that, with the detachment of the facility is that. (Center, I-8). 
In sunglasses completed, subjects were selected as the  delusions Coliseum Comments  ( papancasannasankhà): "Monks, because of any conditions, some obscure comments haunt a person, if there is nothing worthy of rejoicing, worthy of rejoicing, worthy of attachment, time is the end. take care of yourself, the end of the courtyard, the end of the custom, the rest of the family, the end of the family, the end of the self, the end of ignorance, to take the stick, to fight, to fight, to avoid war, to argue, to fight, to break the word, hope language, it is here that these evil, non-good France are destroyed, no longer dead.  (Central, I-18)
In the Song Dynasty, the Buddha recounted his experience when he was not enlightened, how he used the good and how good to practice the world of wisdom, eventually lead to enlightenment escape. He is divided into two types - non-good game is the game, yard range, harm; And the range is the lyric range, the yard, harmless range. As the range, the range, the level of the rise, the Bodhisattva insight: "These evil qualities arise in me, and these evil qualities lead to self-harm brought to harm both, eradicate wisdom, participate in defilements, do not lead to Nibbana. When the Bodhisattva arises, such a time the akusala disappears and the Bodhisattva continues to renounce, eliminate, arises
When the separation of education, no field, harmless rise, the Bodhisattva insight: "The good range of this up where I and this good does not lead to self harm, not to harm people, not to Both, intellectual growth, not part of negativity, leading to Nirvana. If night thinking about the separation, not harm, not from the coast, I fear If the day we think about sexuality, the yard, harmless, not from that coast, We are afraid, and if we reflect, too closely, we may be tired When my body is tired, the mind is vibrated, when the heart oscillates, the mind is very difficult to be calm, then my inner peace of mind, calm mind, making one center, making the province. With such concentration of mind, the Bodhisattva, except the five hindrances, the first meditation, the second meditation, the meditation, the meditation, the mind, the wisdom, wisdom and wisdom and finally liberated enlightenment . "
Now, we refer to the origin of dependent origination to explain the role of wisdom, to human beings as objects to wisdom and from here, and to find the formula that gives rise to the human face and the beginning of the five aggregates subject to it, both find the formula of attachment, leading to the cessation of birth and death, and the entire five aggregates, as described in the Messenger of Allah.
First of all, the Buddha placed the question of the presence of the person (Bhâta), the presence of which takes the four foods as the conditions, causes the arising, the arising, and the four. Extermination also ends the presence of this creature. The creature was made by four dishes, started by the beginning of life, Do not do the exercise, start by ignorance do start. As such,  coast has ignorance, has a sedentary consciousness, has a charming coast, has a reputation of six colors, has six coasts, has exposure, coast conditions have longevity, longevity has love, love has charm, charm have, coast with birth, old charm died, sorrow cerebral suffering . This is the beginning of all five aggregates.
As such, due to the charming birth should be born, due to the coast should have property, due to the charm should have the charm, due to longevity should have love, due to contact conditions should be due, due to coast six countries should have contact, due to the coast of the name should have six countries, due to the charm should have the identity, due to should be aware, due to ignorance should have ignorance. Thus, the Buddha affirms the causal relationship of the total consciousness, ie, the person with the formula: " This one is present, this one is present, this one is born, this one is born " (Ima smim sati idum hoti) Imass uppadà, idum uppajjati).
From the charm of birth, the Buddha went to the killing charm. Due to ignorance, the destruction of the separation completely should kill. Due to kill action should kill. Due to the destruction of the list of killings. Due to the name of the killings should kill six. Due to six killings should be destroyed.Extermination should be eliminated. Do not kill death should kill. Do not kill killing kill. Do kill the kill should kill. Destructive nature should be killed. Because of death, old sorrow, suffering sorrow suffering brain. That is the whole of the five aggregates. 
As a result, the old man died away. Destructive nature should be killed. Do kill the kill should kill. Do not kill killing kill. Do not kill death should kill. Extermination should be eliminated. Due to six killings should be destroyed. Due to the name of the killings should kill six. Due to the destruction of the list of killings. Due to kill action should kill. Because ignorance should kill. Thus, the Buddha confirms the cessation of karma with the formula: "This one is not present, this one is not present. This is kill, this is killImassa nirodha, idam nirajjhati. The practitioner, with wisdom knowing the two causal and causal formulas, after holding the precepts, after the four meditations, when the six contact with the six ceiling, he is not craving for the six compassionate, not hate for the six unattainable ceiling, he lives peacefully on the body, with an immeasurable mind. liberation, liberation, it is thanks to them, the lawlessness is completely eliminated, so he leaves the match, there is no feeling up, he is not happy Because he has no happy, no welcome, no sinking before, if the nandi arise, for the feeling, Because of the joy of his death should kill the kill. Destructive nature should be killed. Due to the birth of death, suffering old sorrow suffering suffering brain damage. This is the total cessation of the five aggregates.
Thus, with the wrong objects such as the five aggregates, dukkha and the smuggled or, the views, the expectations of ideas, the evil and the range, the origin, intellectual play a key role In the sense of responsibility for the knowledge of the objects, the final passage of the illegal or to prove Arhat. 
To further clarify the definition and role of wisdom, we note following a few Buddhist teachings quoted from the Pali Canon to demonstrate this explanation:

"All impermanence 
with wisdom, see it. 
Suffering is boring: 
The main road is pure." 
"All suffering suffering 
with Tue, see that, 
Suffering is boring, 
the road is pure." 
"All Dhamma selfless, 
With Tue saw that, 
Suffering is boring 
Main road bar". 
"See suffering and suffering, 
See suffering through, 
See the path of the eight branches, 
bring suffering to the end". 
"Eyes of the flesh, eyes of the gods, 
Supreme eyes of wisdom, 
All three types of eyes 
are superficial, 
declared ... 
From this point of 
origin , wisdom is the highest
Who was the eye witness that 
Liberation from suffering. "(Buddhist doctrine as such, END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.26/9/2018.