Characteristics of Contemplation-Born Wisdom

The original text from the Abhidharmakośa-ṭīkā, Volume 23: The wisdom born of reflection should be explained according to this standard. Subsequently, one develops deep aversion towards the cycle of birth and death, and rejoices in the tranquil virtues of nirvāṇa. After this, the contemplation of aversion is frequently brought forth and manifested. Diligently practicing with skillful means, it gradually increases and becomes more sublime. This gives rise to that which is conducive to decisive discrimination. The supreme wholesome root, included within the wisdom born of reflection, is precisely the cultivated foundation of mindfulness on dharmas that generally observes the universal characteristics.

Explanation: The wisdom born of reflection should also be discussed according to the standard of the wisdom born of hearing. After the wisdom born of hearing is perfected, one develops deep aversion towards the cycle of birth and death, weary of the mundane, and delights in the tranquil virtues of nirvāṇa. Following this, the practice of contemplation focused on renouncing the world is more frequently generated, manifesting the perception of the world as repulsive. Thus, one becomes more diligent in the practice of the path and contemplation; the contemplation deepens progressively, and the wisdom becomes increasingly sublime. This even leads to the arising of the factor conducive to decisive discrimination regarding the suffering, emptiness, impermanence, and non-self of the five aggregates. The supreme wholesome root, subsumed under the wisdom born of reflection, then appears. This is the cultivated foundation of mindfulness on dharmas, which generally observes the universal characteristics of the Four Noble Truths in relation to the five aggregates as a whole.

The universal characteristic means that the five aggregates of all sentient beings are equally characterized by suffering, emptiness, impermanence, and non-self; the five aggregates of all sentient beings possess these common attributes. Contrasting with this is the particular characteristic, which refers to the attributes of suffering, emptiness, impermanence, and non-self pertaining to the five aggregates of an individual sentient being. The foundation of mindfulness on dharmas must be cultivated by sequentially observing from both the particular and universal perspectives in order to achieve perfection.

Here, the characteristics and features possessed by the wisdom born of reflection are described. The most essential are: possessing a mind averse to the world of the five aggregates, weary of the three realms, aspiring towards the pure virtues of nirvāṇa, inwardly conforming to the nature of suffering, emptiness, impermanence, and non-self of the five aggregates, not contradicting the principles of the Four Noble Truths, having proper and true discrimination regarding the Four Foundations of Mindfulness, and giving rise to the factor conducive to decisive discrimination. "Conducive" means to conform to, not to deviate from, the Four Noble Truths. If the mind resists non-self, impermanence, suffering, and emptiness, then the factor conducive to decisive discrimination is absent, and the wisdom born of hearing is also not perfected and fully possessed.

If a practitioner has not yet developed aversion towards the world of the five aggregates, still harbors desires and hopes for the world, praises worldly dharmas, clings to the dharmas of the three realms, refuses to relinquish them, is attached to worldly relatives, and has deep emotional attachments, then there is no wisdom born of reflection and no conformity to the principles of the Four Noble Truths. In such a case, the wisdom born of cultivation is even less complete, and one is far from realizing the path. By observing the words and actions of many so-called enlightened individuals or those who claim clear understanding of the mind, it is found that very few actually feel aversion towards the world; the vast majority are filled with greed and hope for the world. Therefore, these so-called attainments differ greatly from true realization. Contemplating their future karmic retribution evokes profound lament.

Some may say: "We who cultivate the Mahāyāna path aspiring for Buddhahood must preserve the five aggregates and practice within the world of the five aggregates, benefiting ourselves and others. We should not renounce the world of the five aggregates. If one renounces the world, it indicates one is not of the Bodhisattva lineage." This view is mistaken. Bodhisattvas should develop aversion towards the world just like Śrāvakas and Pratyekabuddhas, yet, although averse, they do not abandon it. They absolutely do not delight in or cling to the world like ordinary beings. Knowing full well that the world is illusory, how could the wisdom of a Bodhisattva harbor any hope or desire for this illusory world? Having desire, greed, or delight indicates that their wisdom is deficient and flawed, lacking understanding of the principle of emptiness and illusion. Bodhisattvas know the world is empty and illusory; their minds are detached, free from desire and seeking. Yet, for the sake of the path and sentient beings, compelled by their vows, they must operate within the world. The mind of an ordinary being, however, is not compelled by necessity; they delight in the world, savor it, and cannot bear to relinquish it. Therefore, whether practitioners of the Hīnayāna or Mahāyāna, as long as they cultivate the wisdom born of reflection, they will inevitably develop aversion towards the world and renounce desire. If a Bodhisattva does not renounce desire, they are not a true Bodhisattva.

Both the wisdom born of hearing and the wisdom born of reflection involve meditative concentration (dhyāna), differing only in depth. If even the basic, coarse level of concentration is absent, the wisdom born of hearing cannot be perfected and fully possessed, let alone the wisdom born of reflection or cultivation. Each type of wisdom is inseparable from meditative concentration. Without concentration, the mind is scattered and unfocused; then hearing and reflection are incomplete. Shallow concentration yields shallow wisdom; deep concentration yields deep wisdom. During the subsequent accumulation process of the wisdom born of cultivation, meditative concentration must reach at least the level of access concentration (anāgamya-samādhi) in order to achieve realization and witness the path (darśana-mārga). When access concentration is not yet attained, one may possess the wisdom born of hearing and reflection, and may even have some wisdom born of cultivation, but this cultivated wisdom cannot be perfected, and thus one cannot witness the path.

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