Wisdom in Buddhism. Walking to the Buddha is to eliminate suffering and bring joy to all beings, but it takes a wise person to know the way to peace and happiness. The aim of Buddhism is liberation and enlightenment, and only wisdom (panna) is the only means to bring mankind to the shore of liberation and enlightenment. Thus the role of the wise and the role of wisdom occupy a pivotal position in all the teachings of our guru. And we can say Buddhism is the way of the wise, the way of wisdom to find a satisfactory definition for Buddhism. First of all, we should distinguish between the intellectual as is commonly understood and the wise as the Buddhist definition is. An intellectual is a person who can have a erudite knowledge of something, can analyze and present that problem in a succinct and thorough manner, but he is a person who only knows but does not practice, and he can still be dominated by that matter, not being at ease. For example, a person can know a lot about alcohol, understand what alcohol consists of, and how alcohol affects the body. He is called a man of wine knowledge, but he is still drinking, still drunk, still under the influence of alcohol. Thus he still has no knowledge of alcohol. On the contrary, a person who understands what alcohol is, knows well the dangers of alcohol, has the ability to be free from alcohol, not to drink alcohol, not to be addicted to alcohol, not to get drunk, to go beyond the control of alcohol. alcohol. Thus he is considered a person with knowledge of alcohol. Someone asked, if someone has no knowledge of alcohol, but does not drink alcohol, is that person considered wise? Of course not. He still enjoys the benefits that come from not drinking, such as not getting drunk, not becoming addicted to alcohol because of his non-drinking behavior. But most likely, in some particular case, because of his lack of ability to deal with the temptation of alcohol, he begins to drink, goes to drunkenness and becomes addicted to alcohol. With this distinction we can understand the definition of a wise person as defined very widely by the Buddha in his teachings. This distinction helps us to identify two types of people that are common among Buddhists. A very erudite person in Buddhism, who knows a lot about the scriptures, but is still considered a person without wisdom. These people are quite a lot of scholars, purely studying Buddhism, profound in the three canonical books, both in the original and in the developed organs, but only studying, no practice. Just say that you are good at meditating, but you don't meditate, or talk about the wonderful uses of wisdom, but you don't develop wisdom, so it's not called having wisdom. Another class of people, who have faith, practice according to the forbidden precepts in Buddhism, but only have faith, have not yet converted their beliefs into wisdom, so they cannot be considered wise people because they still have the ability. ability to be dominated by greed, hatred and delusion and therefore, is not considered a person of wisdom. However, the wise are mentioned a lot in his teachings, and the wise here are described as a kind of common sense, helping us to distinguish between right and wrong, good and evil, purity, happiness and suffering. , victorious. The important thing is that wisdom here is no longer a rare and unique characteristic, but becomes as a kind of conscience that is always present in us, acts as a lamp illuminating us to distinguish and choose between good and evil, between right and wrong, making us able to recognize what should be done, what should not be done, so that we can guide ourselves to peace and liberation. This wonderful use is skillfully described by our Master, the characteristics, attitudes, and deeds of two types of people, called fools and wise people. When we read through passages of scriptures describing the foolish and the wise, it is our conscience that comes alive, helping us to clearly understand what is good and what is not good for ourselves and others. . The chapter on Teaching and Learning Methodology Compares the ladder 1.2202 Dao Phat and communication in high school 1 Tang Chi, Chapter Three Dharma, Nguoi Nguoi's product, clearly states the difference between the stupid and the wise: "Achievement with the three dharmas, bhikkhus, known fools. What is three? The body does evil, the mouth speaks evil, the thoughts evil... Accomplished with the three dharmas, the bhikkhus, the wise are known. What is three? Be friendly with your body, speak well with your mouth, and have good thoughts in your mind” (Tang Chi, III-2). In the same sense, the Buddha added: "Whatever fear arises, bhikkhus, all such fear arises from the foolish, not from the wise. Whatever dangers arise, all of them arise from the foolish, not from the wise. Whatever calamities arise, all of them arise from the fool, not from the wise... Thus the fool has fear, the wise have no fear, the fool has danger, the wise There is no danger, the fool has no disaster, the wise one has no disaster. There is no fear, bhikkhus, for the wise, there is no danger to the wise, no harm to the wise.” What a stark confirmation of the difference between the foolish and the wise, from the point of view of an enlightened being. One distinct difference between the foolish and the wise is in the sense of sensations. When a fool experiences physical suffering, he often becomes depressed, lamentes, weeps, beats his chest until he loses consciousness. The Buddha, for example, fell into an abyss, did not stand on the shore, did not reach a safe foothold. As for the wise, with regard to bodily suffering, "no sorrow, no lamentation, no weeping, no beating of the chest, no passing into unconsciousness". Thus the Buddha taught him to be called: "The noble disciple who heard much has stood on the edge of the abyss, has reached a safe foothold" (Syuttara, IV-4). Again the Master added: "The ignorant hear little, when feeling sad, sad, lamenting, weeping, beating their chests, go to unconsciousness.” Thus, there are two kinds of sensations, bodily sensations and mental sensations. The Buddha compared a person who was shot with two arrows, both physically and mentally. Again, ignorant people rarely listen, when feeling painful feelings, feel anger, so anger persists and increases. He seeks renunciation from pain and feeling by delighting in sensual pleasures, because he cannot find any other renunciation. Due to that pleasure and sensual pleasure, covetousness for pleasure and pleasure exists and depends on the Sangha. He does not know the origin, cessation, sweetness, danger, and renunciation of these sensations as they really are. Therefore, the constant ignorance of neither suffering nor pleasure exists and depends on the Sangha. Thus, if he feels a painful feeling, a pleasant feeling, a non-painful or a pleasant feeling, he feels like someone in bondage. Here, the Buddha taught: "The ignorant hear little, are bound by birth, old age, sickness, death, sorrow, grief, and grief. I say that he is bound by suffering” (Sayutta, IV-36-6). As for the Noble Disciple who hears a lot, when feeling pain and suffering, he does not lament, weep, or beat his chest, until he passes out. He feels only one feeling, i.e. bodily sensation, not mental feeling. The Buddha compared a person shot by an arrow, suffering only physically, not mentally. Again, the noble disciple hears a lot, when feeling painful feelings, he does not feel anger, so non-existent anger grows. He finds renunciation from suffering, apart from sensual pleasures. He, not rejoicing in sensual pleasures, is incessantly greedy for sensual pleasures that do not exist, do not follow the Sangha. He understands as it really is the arising, the cessation, the sweetness, the harm, and the renunciation of those feelings. Therefore, the perpetuating ignorance of neither suffering nor pleasure does not exist, nor does it depend on the Sangha. Thus, the noble disciple who hears so much feels a feeling of pain, a feeling of pleasure, a feeling of neither pain nor pleasure, which is not like one in bondage. Here the Buddha taught: "The noble disciple hears a lot, is not bound by birth, old age, sickness, death, grief and pain. I say he is not bound by suffering” (Sayutta, IV-36-6). When asked what is the difference between the foolish and the wise, with regard to the bodies concealed by ignorance and bound by evil, there arises this view of having this body, having external nama-rupa. Due to this body condition, there are six bases of contact and there is a feeling of pleasure and pain. So what is the difference between a wise man and a fool? The Buddha said: "Bhikkhus, concealed by ignorance and bound by craving, this body of a fool is born. That ignorance, the fool does not end. That craving, fools do not end. Why why? Hey bhikkhus, Fools live the holy life not for the true end of suffering. Therefore, when the body breaks up, the fool goes to another body. By going to another body, he is not freed from birth, old age, death, sorrow, pain, and grief. I say that he is not free from suffering” (Syuttara, II-12-19). “And, bhikkhus, concealed by ignorance, afflicted by craving, the body of the wise is born. That ignorance, the wise end. That craving, the wise get rid of it. Why? Monks, a wise person lives the holy life, for the sake of rightly eliminating suffering. Therefore, the sage, when the body breaks up, after death, and does not go to another body, he is liberated from birth, old age, death, sorrow, lamentation, pain, grief, and despair. I say: He is free from suffering. .” (Syllabic, II-12-19). Another subtle distinction is that the wise prefer silence like a great ocean, like something overflowing, like a pond full of water, but a fool makes noise like a ravine, like something empty, like a pot of water. “Learn the waters of the ravines The waters of the ravines flow loudly, From the ravines and the abysses, The great sea is full and silent. Something drums loudly, Stupid like water, Something full of silence. The wise are like a full pond.” Someone asked, why does a wise person live a holy life in the deep forest, eat one meal a day, and have wonderful colors, while a fool wilts, like a green reed leaving a branch? The Buddha replied with a verse: "Usually living in the mountains and forests, the sages live the holy life. They eat one meal a day. Why are their colors so wonderful? Don't lament the past, Don't look forward to what's to come, Live in the present, Therefore, wonderful form. Looking forward to what is to come, Lamenting what is past, the fool withers away, Like a green reed leaving a branch.” Some further differences between the foolish and the wise are well expressed in the following verses: Regarding the conduct of not being distracted: "They are ignorant and ignorant, Specializes in living a leisurely life. The wise, not distracted, Like keeping precious possessions." (Dharma Law 26) "The wise put aside distractions, With conduct without distraction, Climb the high floors of wisdom, Not sad, look at sorrow, The wise stand on high mountains, Looking at fools, the land is flat". (Dharma Rule 28) Regarding the world, the foolish and the wise have a very different attitude: "Come and see this world, Like a splendid king's chariot, only fools are greedy, The wise are infatuated". (Dharma Rule 171) Many times, the difference between a wise person and a fool, the difference is only a few inches, leading to stupidity, then stopping into Tri: "A fool thinks he is stupid, so he becomes wise. A fool thinks he has wisdom, It is worthy of being called a fool." (Dharma Rule 63) Another, quite obvious difference is the attitude of the fool and the wise towards the Dharma: "The fool, even though he lives his whole life, Close to the wise, Not knowing the Dharma, Like a spoon and the taste. broth". The wise, even for a moment, Being close to the wise, Knowing right away the wonderful dharma, Like the tongue and the taste of soup." (Dharma 64-65) Methodology of the Buddha's Teachings 1 Here we have seen why, fools often misrepresent the Buddha's teachings, while wise people always maintain an attitude. correct attitude, faithful to his teaching: "Monks, there are these two types of people who often misrepresent the Tathagata. how is two? Those who clearly state that the Tathagata has spoken or have theories means that the Tathagata does not speak and does not preach, and those who point out that the Tathagata does not speak or do not theory mean that the Tathagata has spoken and has theories. Monks, there are these two classes of people who misrepresent the Tathagata." “Monks, there are these two classes of people who do not misrepresent the Tathagata. how is two? Those who clearly state that the Tathagata has spoken and have theorized means that the Tathagata has spoken and has a theory, and those who have pointed out that the Tathagata has neither spoken nor theorized means that the Tathagata has neither spoken nor theorized. These two classes of people, monks, do not misrepresent the Tathagata." (Angzhi, II-3) When we understand the definition of a wise person through some of the teachings of the Buddha, we are now able to present the basic definitions of wisdom (pannà, prajnà) in Buddhism and the ability of wisdom to lead to enlightenment and liberation. First of all, there are some basic definitions of Wisdom: "How is it called Wisdom? Because there is wisdom, because there is wisdom, it is called Wisdom. What Wisdom? There is wisdom (Pajanàti): this is suffering, there is wisdom: this is the origin of suffering, there is wisdom: this is the cessation of suffering, there is wisdom: this is the way to the cessation of suffering. Because there is wisdom, there is wisdom, so it is called Wisdom (Central, I-43). Thus Wisdom is knowing with wisdom, knowing the fact, knowing the fact of arising, knowing the fact of cessation, knowing the path leading to the fact of cessation. Expanding this definition further is the knowledge of sweetness (assàda), knowledge of danger (àdinavā) and knowledge of renunciation (Nissarana) of dharmas, and so in general there are seven areas of knowledge that require wisdom. knowledge, with respect to a dharma, or to any event, whether good or bad. Such as taking sex as an object, one must know and understand sensuality, its origin, its cessation, its cessation, the way leading to its cessation, its sweetness, its dangers, and its renunciation. Knowing this is called wisdom. Another definition of Wisdom is mentioned. “What is wisdom? Here the noble disciple has wisdom, attaining the wisdom of birth and death, with the entry of the Noble One on the path to the cessation of suffering." The specialized Pali noun is Ariyaya nibbedhikaya sammà-dukkha-kkhaya-gàminiyà (D. III, 237). Here the word Nibbedhikaya has two translations, one is the integration, go deep into the path capable of ending suffering, ie having the ability to be free from suffering. The second way to translate is to have the ability to pierce through the smuggling of sex, the smuggling of possessions, the smuggling of ignorance, or the corruption of greed, hatred, and delusion to finally end suffering. Thus, wisdom, in addition to its ability to discern the arising and its cessation, also has the ability to pierce through ignorance and finally be liberated. Another definition makes it even more clear that the wonderful function of wisdom (pannà): "Wisdom means full knowledge (abhinnàttha), means complete knowledge (parinnattha), means cessation (pahanattha), ).” Thus wisdom is capable of overcoming knowledge, i.e. knowing with meditation, and this meditation is the unmoving consciousness. Again the ability to know with ultimate complete understanding; and finally have the ability to eliminate the cankers of greed, the cankers of sex, the taints of existence, the cankers of ignorance, the cessation of greed, hatred, and delusion, the cessation of suffering. To be more clear, we need to distinguish between perception (sanjànàti) brought about by perception (sannà), and knowledge (jànàti) brought about by mind (manas). Perception, knowledge and perception are the three common understandings of the world leading to the understanding of science, technology, philosophy, scholasticism, etc. Buddhism contributes more to the transcendental knowledge and wisdom. understanding through meditation, creating the necessary strength for people to control themselves and their circumstances. Wisdom leads to a comprehensive, complete understanding, capable of penetrating ignorance, ending greed, hatred and delusion, leading to the end of suffering. But wisdom is not the end but only a means to liberation. With such wisdom, he hunts for boredom, abandons greed, gives up, and eventually leads to liberation, following the process as follows: “Due to boredom, there is separation from greed; due to greed should be liberated. In deliverance, Knowledge arises knowing: "I am liberated". He knows well: "Birth has ended, the holy life has been accomplished, what should have been done has been done. Now there is no more coming back to this state” (Sayutta, IV-35-28) Thus, the role of wisdom is to choose objects for contemplation, to know, and through wisdom to lead to boredom. boredom, dispassion, cessation, renunciation, and finally liberation. Objects are many, depending on the method chosen, depending on the practitioner's base, but if the object is different, the practice method is different, the liberation process can be considered the same or nearly the same. Here are a few liberating processes, taken from the Pali Canon, showing the role of wisdom in leading to the liberation of knowledge. In the Sutra, the object to be discerned is the five aggregates of clinging: form, feeling, perception, formations, and consciousness. Whatever the five aggregates of clinging, past present, future, internal or external, gross or subtle, inferior or superior, far or near, all five aggregates of clinging should be discerned: "This is not mine, this is not me, this is not my self. Through such insight, the multi-literate noble disciple is dispassionate with form, feeling, perception, action, and consciousness. Due to disenchantment should be separated from greed, due to separation of greed should be liberated. In liberation arises the understanding: "I am liberated". He knows: "Birth is over, the holy life has been accomplished, what should have been done has been done, there is no going back here for another life." (Central, I-22) In the Great Mahāyān Sutra, the object of insight is suffering and the taints. The practitioner needs to know: "This is suffering"; "This is the practice of suffering"; "This is the cessation of suffering"; "This is the way leading to the cessation of suffering"; “These are contraband”; "These are the contraband or the origin"; "These are the contraband or the cessation"; "This is the path leading to taints or cessation." Through such wisdom, Understanding like this, his mind is free from the taint of desire, free from the taint of existence, from the taint of ignorance. For oneself has been liberated. Thus arose the understanding: "I am liberated". He knows: "Birth has ended, the holy life has been accomplished, what should have been done has been done. There is no other life after the present life.” (Central, 1-39) In the Sutta, the object of insight is the views: "Cunda, these kinds of views arise in the world, either related to the doctrine of self, or related to the world. In the precepts, where these views are latent, and where these views are present, there is only one way to observe them as they really are with wisdom: "This is not mine, this is not me, this is not my self", then there is the abandonment of those views, the renunciation of those views. (Central Central, I-8). In the Tantric Sutra, The object of choice is delusions (papancasannasankhā): "Bhikkhus, for whatever reason, certain delusions and delusions haunt a person. If there is nothing here to be joyful, to welcome, to be grasped at, then then there is the cessation of incessant greed, the cessation of aversion, the cessation of view, the cessation of incessant doubt, the cessation of conceit, the cessation of lust and greed, the cessation of incessant ignorance, the cessation of grasping, grasping at swords, fighting, avoiding controversy, arguing, resisting, dissociating, disparaging words . It is here that these evil and unwholesome dharmas are annihilated, leaving no residue.” (Central, I-18) In the Sutra of the Twin Strikes, the Buddha recounts his experience when he was not yet enlightened, how he used the unwholesome and the good to practice the precepts of concentration, finally giving to enlightenment. He divided the game into two categories - Unwholesome games are sexual games, hate games, and harmful games; and good intentions are free games, no hate, no harm. When lust, anger, and harm arose, the wise Bodhisattva understood: "These unwholesome thoughts arise in me, and these unwholesome thoughts lead to self-harm, to harm to others, to both harm, The cessation of wisdom, participation in defilements, does not lead to Nirvana. When the bodhisattva gives rise to such contemplation, then the unwholesome thoughts disappear and the bodhisattva continues to abandon, eliminate, and put an end to the unwholesome thoughts that arise. When the thoughts of lust, non-hatred, and non-harmful thoughts arise, the Bodhisattva understands: "These wholesome thoughts arise in me, and these wholesome thoughts do not lead to self-harm, do not lead to harm to others, and do not lead to harming others. harming both, increasing wisdom, not participating in afflictions, leading to Nirvana. If at night I meditate on the thought of renunciation, without aversion, without harming, not from that predestined, I feel fear. If during the day I reflect on the thought of celibacy, the thought of non-hatred, and the thought of harmlessness, not from that cause and effect, I feel fear. And if we think too long, our body can get tired; When my body is tired, my mind is fluctuating; when my mind is agitated, it is very difficult for the mind to be calm. Then, within myself, I calmed the mind, calmed the mind, made one-pointed mind, and made the city centered." With such a concentrated mind, the Bodhisattva eliminates the five hindrances, attains the first jhāna, the second jhāna, the third jhāna, the fourth jhāna, attains the wisdom of life, the wisdom of the divine eye, and the wisdom of cankers, and is finally liberated and enlightened. ” (Central, I-19) Now we refer to the principle of dependent origination to explain the role of wisdom, taking people as the object of insight, and from here, we have found the formula that leads to the presence of people. of man and the arising of all five aggregates of clinging, have just found the formula for the cessation of conditions, leading to the cessation of birth and death and all these five aggregates of clinging, as described in the Great Sutra of Loving Kindness (Central, I-38). First of all, the Buddha raised the question of the presence of man (Bhùta), this presence takes the four foods as a cause and condition, the origination, the living race, the existence, and once these four foods are obtained, Annihilation will also end the existence of this organism. Living beings are formed by the four foods, craving by feeling, feeling by contact, contact by the six sense bases, the six bases of nama-rupa, name-and-form of consciousness. Consciousness due to formation is the origination, practice due to ignorance is the origination. Thus, the condition of ignorance has formation, the condition of formation has consciousness, the condition of consciousness has nama-rupa, the condition of name-and-form has six bases, the condition of six bases has contact, the condition of contact has feeling, the condition of feeling has craving, the condition of craving has clinging, the condition of grasping. existence, predestined birth, predestined birth, old age and death, sorrow, suffering, and grief. Such is the arising of all five aggregates of clinging. Thus, because of dependent birth there is old age and death, because of dependent origination there is birth, because of dependent clinging, there is becoming, because of craving, there is clinging, because of dependent feeling, there is craving, because of dependent contact there is feeling. So there is contact, because of the condition of name-and-form, there are six bases, because of dependent-consciousness, there is name-and-form, because of dependent formations, there is consciousness, and because of the condition of ignorance, there are formations. Thus, the Buddha confirmed the dependent origination of the entire aggregate of suffering ie human with the formula: "This exists, this exists. This is born, this is born” (Ima smim sati idum hoti Imass uppadà, idum uppajjati). From the principle of dependent origination, the Buddha went to the principle of dependent cessation. Because ignorance completely eradicates renunciation, practice ceases. Due to the destruction of consciousness, consciousness ceases. Due to the cessation of consciousness, name-and-form ceases. Due to the cessation of name-and-form, the six sense bases cease. Due to the cessation of the six bases, contact ceases. Due to the cessation of contact, life is destroyed. Due to the cessation of life, craving ceases. Due to the destruction of love, kill. Due to the destruction of the body, there is annihilation. Due to the destruction of birth and death. Due to birth and death, old age and death die, sorrow, pain, and grief disappear. Thus all the five aggregates of clinging cease. The method of Phat's life is divided between the South and the North. Thus, due to birth and death, old age and death die. Due to the destruction of birth and death. Due to the destruction of the body, there is annihilation. Due to the destruction of love, kill. Due to the cessation of life, craving ceases. Due to the cessation of contact, life is destroyed. Due to the cessation of the six bases, contact ceases. Due to the cessation of name-and-form, the six bases cease. Due to the cessation of consciousness, name-and-form ceases. Due to the destruction of consciousness, consciousness ceases. Due to the cessation of ignorance, practice ceases. Thus, the Buddha confirmed the principle of dependent cessation with the formula: "This does not exist, this does not exist. This ceases, this ceases” (Imassa asati, idam na hoti. Imassa nirodhà, idam nirajjhati). the yogi, with wisdom knowing the two formulas of dependent origination and cessation, so after keeping the precepts, after realizing the four jhānas, when the six senses come into contact with the six sense objects, he has no craving for the six agreeable objects, not aversion. Abandoning the six unappealing objects, he dwells mindfully on the body, with an immeasurable mind. He understands as it really is, liberated mind, liberated wisdom, and it is through them that unwholesome dhammas are completely eradicated. Thus he renounces reacting and reacting, and when a feeling arises, he does not rejoice, does not welcome it, does not become infatuated with it. Since he has no rejoicing, no welcome, no previous infatuation, if sensual joy (nandi) arises, with regard to sensations, that sensual rapture is extinguished with a remnant. Due to his cessation of sensual pleasure, he should kill himself. Due to the destruction of the body, there is annihilation. Due to the destruction of birth and death. Due to birth and death, old age, death, sorrow, suffering, and affliction disappear. Thus is the complete cessation of these five aggregates of clinging. Thus, with different objects such as the five aggregates of clinging, suffering and the taints, the views, the delusions, the unwholesome and the wholesome, dependent origination, wisdom plays a key role. key in the responsibility of intellectual knowledge of the object, finally get rid of the contraband or to witness the results of A-La Han. To clarify the definition and role of wisdom further, we note the following a few lines of the Buddha's teachings quoted from the Pali Canon to demonstrate the above explanation: "All formations are impermanent With wisdom, contemplating seeing. So Suffering is boring: It is the path of purity." “All suffering practices With wisdom, contemplating this, Suffering is boring; It is the path of purity.” "All dharmas are selfless, With insight seeing thus, Suffering is weary of It is the path of purity." “Seeing suffering and the practice of suffering, Seeing suffering beyond, Seeing the Noble Eightfold Path, Leads to the end of suffering." "The eye of flesh, the eye of the gods, the eye of the supreme, the eye of wisdom, All three of which are expounded by the unsurpassed being declared... From here arises wisdom, the supreme eye of wisdom Who can realize it Free from all suffering pain".END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.