Panna Paramitta (Wisdom)

By Ven Panditha M. Dhammagavesi

Wisdom is an attribute of paramount importance in Buddhist teachings. It is classified in different ways in Buddhism. The Buddha was very intelligent and wise even in his previous existences. The significance of wisdom is highlighted in various sections of his teachings.

It is obvious that ordinary people consider having a Gem as a precious object. But, to have wisdom is much more valuable than a gem because gems, the gold, silver, pearls, or any other worldly objects can give happiness only to a limited extent. On the contrary, those so called precious objects can also bring suffering to the same person in different forms, when one loses them, when those objects are stolen by some one or get burned accidentally. On the contrary, A Wise person has the ability to manage his mind when affected by changes of worldly conditions and objects. That is why the Buddha says wisdom is the gem for the people (panna naranam rathanam). Again, the Buddha mentions the life of a wise person is of great acclaim, since, he knows how to live in this world without being spoiled, without being a troublemaker. He knows what should be done for the happiness and benefits of others and to oneself. He knows what shouldbe avoided which is troublesome for others and to oneself. Besides, any one can prctice Buddhism according to his or her capacity of understanding and can experience good result in this life and after this life. But, a wise one could derive mundane and suppermundane benefits even in this life by using his wisdom to practise the Dhamma.

Now I would like to move on to some classifications of knowledge according to Dhamma. There are three levels of knowledge described in Abhidhamma (analytical teachings of the Buddha). These three are: (1) SANNA which means to understand something on its surface. E.g. when a child finds a piece of gold, he knows only that it is a piece of gold. He looks at it and keeps it with him without understanding the intrinsic value of it. It is just a perception, just a recognition. (2) VINNANA, which is to understand something better. This knowledge is deeper than the perception. E.g. when an adult gets a piece of gold, he knows more than the child does. He looks at it and keeps it in a safe place because he knows its value. He thinks that it could be used for ornaments. His knowledge is higher but not the highest with regard to the piece of gold. (3) PANNA which denotes understanding something to the highest possible degree. E.g. in relation to a piece of gold, when a goldsmith comes across a piece of gold, he knowsabout it best. He comprehends what kind of gold it is, what its inherent value , what kinds of ornaments could be made out of it, at what prize would they be sold etc. This knowledge is called PANNA with regard to a piece of gold.

Furthermore, wisdom (PANNA) is categorized into three groups. (1) SUTHAMAYA PNNA which is the knowledge that comes through hearing or listening. A listening was the main communication method in ancient times. Those who learned a lot by listening were known as BAHUSSUTHA. The Buddha also taught his Dhamma by preaching, but sometimes the Buddha used visual aids by creating different forms using his supernatural miraculous powers. In addition to traditional educational systems, these days, we can improve, and share our knowledge by using modern communication techniques and strategies: the computers, the Internet, E-mail, the television and so on and so forth. We need to remember how to use all these equipment in the right way. For our spiritual upliftment we should have a good knowledge of dhamma, no matter whatever method you use to obtain it. Again, The association with good friends, studying under disciplined and educated teachers, participating in discussions on Dhamma are also other helpful ways to increae this knowledge.

(2) CHINTHAMAYA PANNA, which is a kind of knowledge that arises from thinking. Every one has a seed of knowledge by birth. It is differentfrom individual to individual according to one's own kammic force that had been accumulated in his or her previous existences. If one develops positive and constructive ways of thinking, based on the native seed of knowledge, he could achieve extraordinary level of mind in accordance with his vision, religion or otherwise. Most of the scientific and technological discoveries

are outcomes of the knowledge derived from thinking.

(3) BHAVANAMAYA PANNA, is penetrative knowledge (wisdom), that one can improve by practicing (samatta) serenity meditation and (vipassana) insight meditation. When one gets one's mind concentrated on a wholesome object of meditation like breathe in and breathe out or loving kindness and etc, at this stage he possesses following five qualities in his mind; initial application of meditative object (vitakka) sustained application (vicara), joy (piti), happiness (sukh), one- pointedness (ekaggata). Also he is be able to keep his mind away from defiling thoughts such as sense-desires (kamacchanda), hatred (patigha), mental and physical inactiveness (thina- middha), restlessness and worry (uddhacca-kukkucca), skepticism, doubts (vicikiccha). This stage of mind is known as (patama jhana) first absorption. One can develop it up to the eighth absorption that means the mind become subtler and subtler. All these qualities of absorptions (jhanas) do last in one's mind as long as one could retain absorptions (jhanas). Futhermore, if meditators wish to gain five kinds of higher knowledge: The divine eye (dibbacakkhu) The divine ear (dibbasota) ability to see past existences (pubbennivasanussati) ability to read thoughts of others (Paracittavijanana) miracle powers (iddhividha) at least they have to possess fourth absorption (jhanas). It takes long time to develop this knowledge. They are also not permanent, everlasting, they are liable to change. It is not the end of suffering. Those whose sole intention is the end of suffering do not turn his mind to higher levels of absorption or higher knowledge, they turn their mind to investigate the reality of this so called 'I' at least with the aid of first absorption of or so on. This investigation is called 'insight' (vipassana). As one practices insight meditation see the things, including 'I', as they really are not what they appear to be. This 'being' 'individual' or 'I' is nothing but a combination of mind and matter. In other words it is a combination of five aggregates: form rupa), sensation (vedana), perception (sanna), mental formation (sankara), consciousness (vinnana). Every one of these groups does not remain the same for two consecutive moments. Every moment they arise and pass away. No one can keep them as one wishes them to be. We cannot realize this nature because of our ignorance. The insight meditation helps us to understand the concept of impermanence (anicca). The Buddha says that 'whatever is the nature of impermanent all that is nature of suffering ( dukka)' When you lose part of your body or when they become deformed, subject to change then youundergo suffering, unsatisfatoryness. That is called (dukka). Again the Buddha says that ' whatever is the nature of impermanence, and suffering there is no everlasting Self (atta) in it. Realization of impermanence, suffering and selflessness is real wisdom (panna) in Buddhism.

This following story illustrates us how intelligent was the bodisatta.

The bodistta was born to a Brahmin family. His name was Senaka. One day another Brhamin went out to beg pieces of gold, which was a practice at that time. When he left home his wife prepared some food and put it in a big bag with some clothes and gave it to him. On his way after begging he stopped near a tree to have his food. He took out his food from the bag and went to the place where there was water, to eat it, leaving the bag under a tree. Unfortunately, he forgot to lock it up. After having his meal he came back to the tree and locked his bag. He wanted to get back home quickly. So he took the bag and proceeded towards home. A certain daity descended from his dwelling and uttered: " If you go home your wife will die. If you stay on the way you will die." He was very afraid and got upset. It was a big puzzle for him. So he thought he would not go home straightaway and stay on the way. He went to the Bodisatta who was giving a dhamma sermon. After the sermon he reported the matter to the bodisatta. The odisatta explained the matter to him as if he saw it with his own eyes. He showed that there was a very poisonous snake in his bag. It had crept in to his bag when he had been away for his meal. "The meaning of the saying is as follows: If you go home your wife will die because the snake will bite her when she opens your bag. You will die if you stay on the way because the snake will bite you open the bag to take out your clothes or rest of the meal". Then he thanked the bodisatta, put the snake away and got back home in safety.

Wisdom is the first step of the Noble Eightfold Path and also one of the seven factors of realization or purification. It is one of the qualities of five energies. Therefore, we should try to improve our knowledge and wisdom the every possible way by establishing ourselves in mindfulness