Panna or wisdom as the final stage

PANNA OR WISDOM AS THE FINAL STAGE

in the passage from Samsara to Nirvana

Professor Bhikkhu Dhammavihari

International Buddhist Research and Information Center (IBRIC) -Sri Lanka

380/9 Bauddhaloka Mw, Colombo -7, Sri Lanka.

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CONTENTS

1 Panna or Wisdom as the final stage -in the passage from Samsara to Nirvana.

2 Religiousness, Religious Development and Spiritual Growth -a little bit of relevant Buddhist thinking.

3 Paticcasamuppada - Buddhist Theory of Causal Genesis -An analytical historical study

4 Work - A Socio-Economic Analysis -with a relevant religious [ Buddhist ] backdrop

5 Parittas Self- Protection & Self- Prosperity

6 Under the Guidance of the Dhamma - towards development and growth

7 The Concept of Sri Lanka for Sri Lankans - for all those in the pearl of the Indian Ocean and those outside

1

Panna or Wisdom as the final stage

in the passage from Samsara to Nirvana.

In the early teachings of Sakyamuni Buddha, in what is believed to be the Theravada tradition as preserved in Pali canonical texts, pa¤¤à or wisdom [ i.e. as adhipa¤¤à sikkhà ] is unquestionably held as the final accomplishment or sikkhà through which the total release of the mind [or cetovimutti ] from its defilements [ àsavehi ] is attained. This release of mind is equated to the state of Nirvana. The regular statement which describes this spiritual success of both the Buddha himself and his disciples runs as follows : Puna ca paraü Sàriputta Tathàgato àsavànaü khayà anàsavaü cetovimuttiü pa¤¤àvimuttim ditth'eva dhamme sayaü abhi¤¤à sacchikatvà upasampajja viharati. [M.1.71 Mahasihanada Sutta]. Also as Idhàvuso sammàdiññhi sãlànuggahità ca hoti sutànuggahità ca hoti sàkacchànuggahità ca hoti samathànuggahità ca hoti vipassanànuggahità ca hoti. Imehi kho àvuso pa¤cahi aïgehi anuggahità sammà diññhi cetovimuttiphalà ca hoti cetovimuttiphalànisaüsà ca pa¤¤àvimuttiphalà ca pa¤¤àvimutiphalànisaüsà cà ' ti at M.1.294 Mahavedalla Sutta.

The accomplishments or sikkhà referred to above which constitute the entire Buddhist process of liberation are three in number [ tisso sikkhà ]. They are : 1. sãla or moral perfection, 2. samàdhi or total concentration [i.e. gathering together] or mastery over mind and 3. pa¤¤à or perfection of wisdom. In relation to this wholly comprehensive classification of tisso sikkhà or threefold culture, the Noble Eightfold Path [ Ariyo aññhaïgiko maggo ] which is correctly equated to the fourth of the Four Noble Truths [i. e. magga sacca ] is only a segment within it. This definitely implies that the Noble Eightfold Path does not and cannot contain within it everything which the threefold culture embodies. The Noble Eightfold Path is evidently the smaller unit which is contained within the larger one of threefold culture. This is clearly and categorically stated in one of the earliest and, in our opinion, one of the most brilliant suttas of the Majjhima Nikaya. It is the Cullavedalla Sutta [ M.1. 299-305 ] which is delivered by Theri Dhammadinna who ranks as one of the most eminent female disciples in the Budhist Order. The Buddha authenticates every word of what she has stated in the above sutta and declares that he would in no way differ from what she has expressed [Mama¤ ce' pi tvaü Visàkha etaü atthaü puccheyyàsi aham' pi tam evam evam byàkareyyaü yathà taü Dhammadinnàya bhikkhuõiyà byàkataü. Eso c' ev ' etassa attho . Evam etaü dhàrehi' ti. Ibid.]

The Mahacattarisaka Sutta of the Majjhima Nikaya [ M.111.71-78 ], on the other hand, in a very exhaustive analysis of the Noble Eightfold Path, unmistakably indicates that after the last, i.e. the eighth item of the Path, viz. sammà samàdhi [which means after the perfection and completion of sammà samàdhi ] there arises sammà ¤àõa or perfect wisdom as a ninth item. This is said to lead thereafter to the final release or sammà vimutti. Therefore the complete passage from the first step [ pubbaïgama ] of correct vision or sammà diññhi ] to the final goal of arahantship, it is specifically stated, consists of ten stages [Dasaïga-samannàgato arahà hoti. Ibid. ].

Here we cannot, and must not fail to discover that what is added to the Noble Eightfold Path as the ninth item, to extend it up to arahantship in the tenth item, is sammà ¤àõa which is none other than pa¤¤à or perfect wisdom [ The same list of ten items with ¤àõa and vimutti added to the Eightfold Path as ninth and tenth occurs in the Sallekha Sutta. M.1. 42 ]. For it is the arrival or acquisition of pa¤¤à [ within the life-frame of a being, and not after his death ] which brings about the total elimination of saüsàra-binding defilements or àsava [Pa¤¤àya c'assa disvà àsavà parikkhãõà honti. M. 1.160 ]. Pa¤¤à is thus the third and last item of the larger group called tisso sikkhà or threefold culture which was clearly and successfully argued out in the Cullavedalla Sutta [ quoted above M.1.301 ] to be too large to be contained within the Eightfold Path. From this we are led to the invariable conclusion that the final category of pa¤¤à of the threefold culture is not to be forced into or within the Eightfold Path. This final category of true wisdom or pa¤¤à is well outside the Path. This is emphatically stated by Theri Dhammadinna in the Cullavedalla Sutta who says that the three khandhà [ or categories of the threefold culture ] are not contained within the Eightfold Path [ Na kho àvuso Visàkha ariyena aññhaïgikena maggena tayo khandhà saïgahità. M.1.301 ]. However, there is no denying that as paving the way for the correction of vision, sammà diññhi and sammà saïkappa could be accommodated in the category of wisdom or pa¤¤àkkhandha [ Yà ca sammà diññhi yo ca sammà saïkappo ime dhammà pa¤¤àkkhandhe saïgahità ' ti. loc.cit. ].

Backed by a contrary expectation to force the inclusion of pa¤¤à within the framework of the Eightfold Path, many writers are seen dividing the Path into three segments, making them, as it were, equitable to the three divisions of sãla samàdhi pa¤¤à of the threefold culture. They recklessly tear off the first two items of the Path [ sammà diññhi and sammà saïkappa ] from their legitimate primary position at the head of the Path and place them after the final item of sammà samàdhi, wishing to equate them [ taking these two items jointly ] with pa¤¤à which is the final item of the threefold culture. This is much more than an unpardonable mal-grafting. Sammà diññhi is only an initial tool [ sammàdiññhi-pubbaïgama ], no more no less, which in no way can take the place of pa¤¤à which is a final product of a meticulously worked out process of culture. It is also to be noted that sammà diññhi is said to be jointly generated by instruction received from an external source [ parato ca ghoso ] and correct and meaningful reflection by oneself , with a desire to know [ yoniso ca manasikàro ]. This exposition , we have from none other than the great stalwart Sariputta [ Dve kho àvuso paccayà sammàdiññhiyà uppàdàya : parato ca ghoso yoniso ca manasikàro. M.1.294 ] Therefore it goes without saying that sammà diññhi is a pre-requisite which is needed at the very outset and for the very commencement of the spiritual path of the Buddhist.

It would be well for us at this stage to further examine and study this concept of sammà diññhi in terms of what is said about it elsewhere in Buddhist literature. The best study of it comes again from Thera Sariptta in the Sammaditthi Sutta of the Majjhima Nikaya [ M.1.46 ff. ]. While the Buddha was dwelling at Jeta's Grove in Savatthi, Thera Sariputta comes forth , of his own , to explain to the monks this vital concept of samma ditthi in a sutta totally dedicated to its study. As ancillary to this concept of corrected vision , Sariputta introduces three other interesting concepts . They are 1. Ujugatà ' saa diññhi : His vision has been straightened. 2. Dhamme aveccappasàdena samannàgato : He is endowed with deep- seated delight or satisfaction [i.e. delight gained through conviction ] in the Dhamma . 3. àgato imaü saddhammaü : He has gained admission into the True Doctrine , i.e. the teaching of the Buddha.

The very first remark venerable Sariputta makes with regard to what he considers to be the basic virtue of sammà diññhi impresses us with its down to earth realism. It gives sammà diññhi a truly Buddhist religious authenticity. Sariputta says it is the ability of the true disciple to discern what is unwholesome as unwholesome and discover the source of its origin. The same applies to the discovery of what is wholesome [ Yato ca kho ariyasàvako akusala¤ ca pajànàti akusalamåla¤ ca pajànàti kusala¤ ca pajànàti kusalamåla¤ ca pajànàti. Ettàvatà ' pi kho ariyasàvako sammàdiññhi hoti ujugatà ' ssa diññhi dhamme aveccappasàdena samannàgato àgato imaü saddham. loc. cit. ]. Thereafter, the unwholesome are identified as the dasa akusala which are listed in Buddhism and the wholesome as their opposites. Their origin is traced back in the true Buddhist style to the three roots of evil , viz. lobha dosa moha.

Once on this track of thinking which commences with sammà diññhi, the Sutta tells us , a true disciple heads in the direction of total liberation. It is a positive lift-off from the world of mundane existence and the consequent movement is towards total eradication of suffering or unsatisfactoriness of life in the world [Yato kho àvuso ariyasàvako akusala¤ ca pajànàti akusalamåla¤ ca pajànàti...so sabbaso ràgànusayaü pahàya pañighànusayaü pañivinodetvà asmã ' ti diññhimànànusayaü samåhanitvà avijjaü pahàya vijjaü uppàdetvà diññhe ' va dhamme dukkhassantakaro hoti. M.1.47 ] . One does this by correcting oneself. One acquires moral goodness within oneself , eliminates greed and hostility as sources of evil , sees danger in harbouring egoistic weaknesses , and chooses to move out of the darkness of living [ vijjaü uppàdetvà ]. Therein lies the salvation and liberation one seeks.

Thera Sariputta , answering the inquiring monks who ask him about other possible facets or aspects of sammà diññhi , takes us through a wide range of about fifteen vantage points from anyone of which one could shoot in the direction of total liberation. The first has already dealt with the very down-to-earth moral problem of kusala and akusala [ i.e. good and bad lving modes of humans ] or the socio-ethical correction of Buddhist living at the very primary level. Immediately thereafter we are presented with the highly philosophical Buddhist approach to the subject of àhàra [ literally meaning food ] or bases of sustenance which contribute to the perpetuation of the life process of beings both at the physical as well as psycho-physical levels. This perhaps also envisages the transmigrational segment of Buddhist thinking [ Cattàro ' me àvuso àhàrà bhåtànaü và sattànaü ñhitiyà sambhavesãnaü và anuggahàya...M.1.48 ].

The first of these refers to gross food normally consumed by humans and goes under the name of kabaliïkàra-àhàra. Next comes phassa-àhàra , i.e. the perceptive basis of contact [ through the sixfold sensory channels : saëàyatana-paccayà phasso ] in the cognitive process. The third is the very cognitive process itself and is termed mano-sa¤cetanà àhàra. Finally we have vi¤¤àõa-àhàra [ consciousness-sustenance ] which we choose to regard as the ceaseless carrier of life [ saüvattanika-vi¤¤àõa at M.11.262] until it totally ceases to be on the attainment of Nirvana [ Vi¤¤àõassa nirodhena etth ' etaü uparujjhati. D.1.223 ]. This consciousness or vi¤¤àõa is continuously energised by saïkhàra or the apperceptive process of mind-body activity which is set in motion in the process of living. In Nirvana it is de-energised [ Visaïkhàragataü cittaü taõhànaü khayaü ajjhagà. Dhp.v.154 ]. It is this vi¤¤àõa which is capable of stretching across [ yaü taü saüvattanikaü vi¤¤àõaü assa ana¤jåpagaü. M.11.262 ] through the proliferated process of existences called saüsàra. It is beautifully described as a stream of consciousness , linking up two units of human existence through saüsàra [ ..purisassa ca vi¤¤aõa-sotam. pajànàti ubhayato abbocchinnaü idha-loke patiññhitaü ca paraloke patiñthita¤ ca. D.111.105 ]. All these sustenances or àhàra are said to be generated by taõhà or craving , i.e. literally thirsting for [ Taõhà-samudayà àhàra-samudayo]. . The Noble Eightfold Path is immediately then drawn in as the only way for the total elimination of these sources of sustenance , i.e. of being bonded to life on the mundane plane [ Ayü eva ariyo aññhaïgiko maggo àhàra-nirodha-gàminã pañipadà. M.1.48 ].

Sariputta opts to offer a great deal more in this Sutta under what he considers to be the scope of sammà diñthi. Concluding his analysis of àhàra , he picks up the Four Noble Truths as his next subject of study. A knowledge of these truths, or more precisely a total comprehension of them[ ...dukkha-nirodha-gàminã-pañipadaü pajànàti ], he argues, should lead to release from dukkha [ ...dukkhass ' antakaro hoti ]. Following this , he brings the entire teaching of Causal Genesis or Pañicca-samuppàda [ Sk. Pratãtya-samutpàda ] within the range of samma diññhi. He starts with what is known and ever visibly present in the lives of humans , namely the process of decay and death [ jarà-maraõa ] and retracing one's steps backwards, pushes him or her to the primary source of origin of trouble in avijjà. This is disclosed to be ignorance or lack of correct knowledge [ a + vijjà ] of the Four Noble Truths which in turn is said to be rooted in defilements of the mind or àsava which may , with a fair degree of accuracy , be described as defiling in-flows [ in the primary sense of à + sava ] or life-generating fermentations in the secondary sense of àsava [àsava-samudayà avijjà-samudayo àsava-nirodhà avijjà-nirodho. Ibid. 54 ]. The Noble Eightfold Path is declared to be leading to the total cessation of this ignorance [ Ayaü eva ariyo aññhaïgiko maggo avijjà-nirodha-gàminã-pañipadà. loc.cit. ].

In the last phase of this comprehensive analysis of sammà diññhi we are brought face to face with a study of the concept of àsava in Buddhism. We are told that there are three categories of àsava , namely kàmàsava [ related to sensual pleasures ] , bhavàsava [ related to samsaric existence ] and avijjàsava [related to ignorance of the truth ]. Here we are told , in a reverse process , that àsava have their origin in avijjà as was avijjà having its origin in àsava [ àvijjà-samudayà àsava-samudayo avijjà-nirodhà àsava-nirodhoirodho. Ibid. 55 ] These àsava must be known and comprehended [ pajànàti ] with regard to their origin , their cessation and the way leading to their cessation . It is this knowledge which ultimately leads to the total elimination of all traces of lustful attachment [ sabbaso ràgànusayaü pahàya ] , which enables the eradication of residual remains of hostility [ pañighànusayaü pañivinodetvà ] and the extermination of thoughts of egoistic assertiveness [ asmã ' ti diññhi-mànànusayaü samåhanitvà ]. This ultimate stage is none other than final release from all dukkha which could definitely be attained in this very life [ ... diññhe' 'va dhamme dukkhass 'antakaro hoti. loc.cit.].

In an accurate and meaningful study of the Eightfold Path , the primary and initial position of sammà diññhi is also found to be vindicated by the correct stimulus and correct direction it provides to the entire thinking process of the human mind. Therefore in working out the development of the Path , the position assigned to sammà saïkappa or correct-thought-processes as succeeding sammà diññhi or corrected vision is by no means accidental. In a spiritually and morally sound way , these two items , correct-thought-processes unmistakably and necessarily following corrected vision , jointly but successively, appear to be playing the very vital role of regulating human conduct of speech and action and the very modes of human living. .As items 3 , 4 and 5 of the Path, these three are brought under the categories of sammà vàcà, sammà kammanto and sammà àjãvo. This thoroughness and comprehensiveness in regulating the lives of humans, laying at the same time the entire responsibility for what they personally do at their own door step , gives Buddhism a unique place in its scrutiny of the moral problem in the world.

Mr. Goenka, writing on the Noble Eightfold Path as recently as 1993 [ in a compilation which is entitled Entering the Stream : An Introduction to the Buddha and His Teachings. Ed. by Samuel Bercholz and Sherab Chodzin Kohn , Boston : Shambala, 1993 ], seems to make an unwarranted attempt to smuggle into the Eightfold Path the category called wisdom which rightly belongs only to the Threefold Culture of tisso sikkhà [ See p.106 ff., specially p.112 ]. He not only appears to strangely reassign sammà diññhi and sammà saïkappa to a position succeeding sammà samàdhi [ as though they were its outcome ], but he also quite unjustifiably and arbitrarily reshuffles these two, and places sammà saïkappa ahead of sammà diññhi as though the former were the precursor to the latter. This absolutely makes no sense to any student of Buddhism who knows the subject he is talking about..

Let us here draw the attention of at least the more responsible readers to the crystal clear statement in the Mahacattarisaka Sutta [ M.111. 72 f. ] where it severally specifies that sammà diññhi always precedes 1. sammà sankappa, 2 . sammà vàcà, 3 . sammà kammanta and 4. sammà àjãva , each one in turn . Here the sutta goes further to add that each of these four items have also some measure of sammà vàyàma [right endeavour ] and sammà sati [ right mindfulness ] accompanying them [ loc. cit.]. It would be difficult to concede that these two in this context have the same stature as when they appear as independent members in the Path. They have no more than a associative character. These two , together with sammà diññhi , are said to be accompanying all four items from sammà saïkappa to sammà àjãva [ Itiss ' ime tayo dhammà sammà saïkappaü ... anuparidhàvanti anuparivattanti seyyathãdaü sammà diññhi sammà vàyàmo sammà sati . loc.cit. ]

Immediately following this, the sutta categorically asserts again that sammà diññhi stands at the head of the entire list, i.e. the whole of the Eightfold Path [ Tatra bhikkhave sammà diññhi pubbaïgamà hoti. loc.cit.]. Thereafter, starting with sammà saïkappa, all other seven items of the Path [ besides sammà diññhi ] follow one another in succession. In other words, it is not to be missed that the Path is arranged in sequential succession, each preceding state contributing to the genesis of the following one. This is particularly clear from the use of the word pahoti [ which means originates from ] from sammà diññhi up to sammà vimutti [Sammà diññhissa sammà saïkappo pahoti...sammà ïàõassa sammà vimutti pahoti. M.111.76 ]. Going backwards in the process , vimutti i.e. final release , is generated through ¤àõa [= wisdom = pa¤¤à ]. This wisdom, which by no means is sammà diññhi [ and we are very specific on this ], traces itself back to samàdhi, and from there onwards the succession proceeds right backwards as far as sammà diññhi which is the legitimate source of origin [ and certainly not the end as Mr. Goenka does] of the entire series of the Noble Eightfold Path or Ariyo aññhaïgiko maggo.

By now it should be adequately clear that sammà diññhi as the originator [ pubbaïgama = harbinger ] of the way of the Noble Eightfold Path stands in a class and in a position by itself, clearly outside what is implied by the term pa¤¤à in the threefold culture or sikkhà. In the final attainment of Nirvana [ nibbàna] , the acquisition of wisdom or pa¤¤à and the total eradication of defilements or àsava are virtually tied up together. It is almost within the sight of wisdom or pa¤¤à that àsavà or defilements get terminated [Pa¤¤àya c' assa disvà àsavà parikkhãna honti. M.1.160 ]. The total extinction of defilements or àsavànaü khaya and the consequent release of mind through wisdom form, as it were, an inseparable unit [àsavànaü khayà anàsavaü cetovimuttiü pa¤¤avimuttiü diññh'eva dhamme sayaü abhi¤¤à sacchikatvà.....M.1.71 ]

Thus it becomes clear that in the Buddhist scheme of salvation pa¤¤à or wisdom turns out to be the most efficient tool . It is admittedly not an end in itself but the one and only reliable means for the achievement of the end. It is indeed the final product of a long and incessant process of development which in turn turns out to be the most efficient tool in the acquisition of Nirvana. We have already quoted above the Mahacattarisaka Sutta [ M.111.71-78 ] which clearly states that the completion of the Eightfold Path generates sammà ¤àõa [ i.e. the required quantum of pa¤¤a ] as a sequel to sammà samàdhi [ sammà samàdhissa sammà ¤àõaü pahoti. loc.cit. 76 ]. It is this sammà ¤àõa which puts the Buddhist aspirant for salvation into orbit [ sammà ¤àõassa sammà vimutti pahoti. Ibid. ]. It is indeed delightful to find in the Saddharmapundarika Sutra our Venerable Maha Kasyapa precisely stating that from the Theravada idealist stand which he takes up salvation is essentially personal and self-acquired and that wisdom or ¤àõa is geared solely for its attainment and no more [ Pratyàtmikãü nirvrti kalpayàmah Etàvatà ¤àõaü idam na bhåyah ].

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