Section Two  Forty-four Kinds of Wisdom and Seventy-seven Kinds of Wisdom

(356) Forty-four Kinds of Wisdom

Original Text: At that time, the World-Honored One addressed the bhikkhus: "There are forty-four kinds of wisdom. Listen attentively and reflect well, and I shall explain them to you. What are the forty-four kinds of wisdom? They are: wisdom regarding aging and death, wisdom regarding the arising of aging and death, wisdom regarding the cessation of aging and death, wisdom regarding the path leading to the cessation of aging and death."

Explanation: The World-Honored One told the bhikkhus: There are forty-four kinds of wisdom. You should listen carefully and reflect well, for I shall now explain them to you. What are the forty-four kinds of wisdom? They are: the wisdom that truly knows (realizes) aging and death, the wisdom that truly knows the arising of aging and death, the wisdom that truly knows the cessation of aging and death, the wisdom that truly knows the path leading to the cessation of aging and death; the wisdom that truly knows birth, the wisdom that truly knows the arising of birth, the wisdom that truly knows the cessation of birth, the wisdom that truly knows the path leading to the cessation of birth;

Original Text: Similarly, wisdom regarding existence, wisdom regarding the arising of existence, wisdom regarding the cessation of existence, wisdom regarding the path leading to the cessation of existence; wisdom regarding clinging, wisdom regarding the arising of clinging, wisdom regarding the cessation of clinging, wisdom regarding the path leading to the cessation of clinging; wisdom regarding craving, wisdom regarding the arising of craving, wisdom regarding the cessation of craving, wisdom regarding the path leading to the cessation of craving.

Explanation: The wisdom that truly knows existence, the wisdom that truly knows the arising of existence, the wisdom that truly knows the cessation of existence, the wisdom that truly knows the path leading to the cessation of existence; the wisdom that truly knows clinging, the wisdom that truly knows the arising of clinging, the wisdom that truly knows the cessation of clinging, the wisdom that truly knows the path leading to the cessation of clinging; the wisdom that truly knows craving, the wisdom that truly knows the arising of craving, the wisdom that truly knows the cessation of craving, the wisdom that truly knows the path leading to the cessation of craving.

The wisdom that truly knows feeling, the wisdom that truly knows the arising of feeling, the wisdom that truly knows the cessation of feeling, the wisdom that truly knows the path leading to the cessation of feeling; the wisdom that truly knows contact, the wisdom that truly knows the arising of contact, the wisdom that truly knows the cessation of contact, the wisdom that truly knows the path leading to the cessation of contact; the wisdom that truly knows the six sense bases, the wisdom that truly knows the arising of the six sense bases, the wisdom that truly knows the cessation of the six sense bases, the wisdom that truly knows the path leading to the cessation of the six sense bases;

The wisdom that truly knows name-and-form, the wisdom that truly knows the arising of name-and-form, the wisdom that truly knows the cessation of name-and-form, the wisdom that truly knows the path leading to the cessation of name-and-form; the wisdom that truly knows the six consciousnesses, the wisdom that truly knows the arising of the six consciousnesses, the wisdom that truly knows the cessation of the six consciousnesses, the wisdom that truly knows the path leading to the cessation of the six consciousnesses; the wisdom that truly knows formations, the wisdom that truly knows the arising of formations, the wisdom that truly knows the cessation of formations, the wisdom that truly knows the path leading to the cessation of formations. These are the forty-four kinds of wisdom that need to be known.

These wisdoms all refer to the wisdom that realizes the arising of the eleven links in the twelvefold dependent origination. To realize this, one must contemplate and observe truthfully and rationally within deep meditative absorption (dhyāna), without mere intellectual understanding. Intellectual understanding lacks practical effect; it cannot subdue the afflicted mind, much less eradicate it. With ignorance still present, the cycle of birth and death cannot cease. Understanding the law of dependent origination is not difficult; what is difficult is to contemplate within meditative absorption, to investigate within absorption, to thoroughly investigate the origin and outcome of each link, to truly recognize that each link is a bond of birth and death, is suffering and empty, and is not the self. Therefore, one can sever the chain of birth and death, undo, abandon, and destroy the bonds, thereby attaining liberation and freedom of mind.

(357) Seventy-seven Kinds of Wisdom

Original Text: At that time, the World-Honored One addressed the bhikkhus: "There are seventy-seven kinds of wisdom. Listen attentively and reflect well, and I shall explain them to you. What are the seventy-seven kinds of wisdom? Wisdom that with birth as condition, there is aging-and-death; wisdom that not otherwise is there aging-and-death; wisdom that in the past, with birth as condition, there was aging-and-death; wisdom that not otherwise in the past was there aging-and-death; wisdom that in the future, with birth as condition, there will be aging-and-death; wisdom that not otherwise in the future will there be aging-and-death; and the wisdom of the stability of dhamma (dhammaṭṭhitiñāṇa) — that it is impermanent, conditioned, mind-originated, subject to destruction, subject to change, a basis for dispassion, subject to cessation — and the wisdom of complete understanding through abandoning.

Explanation: The World-Honored One told the bhikkhus: There are seventy-seven kinds of wisdom. You should listen attentively and reflect well. What are the seventy-seven kinds of wisdom? The first kind of wisdom is knowing that where there is the condition of birth, there must be aging-and-death; the second kind of wisdom is knowing that if birth ceases, aging-and-death must cease; the third kind of wisdom is knowing that in the past, because there was birth, there must have been aging-and-death; the fourth kind of wisdom is knowing that if past birth ceased, past aging-and-death must have ceased;

The fifth kind of wisdom is knowing that in the future, because there will be birth, there must be future aging-and-death; the sixth kind of wisdom is knowing that if future birth ceases, future aging-and-death must cease; the seventh kind of wisdom is the wisdom of the stability of dhamma (dhammaṭṭhitiñāṇa) regarding birth as condition for aging-and-death — knowing that birth is impermanent, conditioned, originated from the mind, subject to cessation, constantly changing, a basis for abandoning desire, subject to cessation. The wisdom of the stability of dhamma is also the wisdom of knowing how to abandon birth.

Original Text: Similarly for birth, existence, clinging, craving, feeling, contact, the six sense bases, name-and-form, consciousness, formations: Wisdom that with ignorance as condition, there are formations; wisdom that not otherwise are there formations; wisdom that in the past, with ignorance as condition, there were formations; wisdom that not otherwise in the past were there formations; wisdom that in the future, with ignorance as condition, there will be formations; wisdom that not otherwise in the future will there be formations; and the wisdom of the stability of dhamma — that it is impermanent, conditioned, mind-originated, subject to destruction, subject to change, a basis for non-desire, subject to cessation — and the wisdom of complete understanding through abandoning. These are called the seventy-seven kinds of wisdom. When the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha said, rejoiced and undertook it respectfully.

Explanation: For birth, there are seven kinds of wisdom. Similarly, for the factors in the twelvefold dependent origination — existence, clinging, craving, feeling, contact, the six sense bases, name-and-form, the six consciousnesses, and the formations (volitional activities) rooted in ignorance — there are the same seven kinds of wisdom for each. Altogether, they make seventy-seven kinds of wisdom. For example, regarding ignorance as condition for formations: the first kind of wisdom is knowing that because there is ignorance, there must be formations; the second kind of wisdom is knowing that if ignorance ceases, formations must cease; the third kind of wisdom is knowing that in the past, because ignorance existed, there must have been formations;

The fourth kind of wisdom is knowing that if past ignorance ceased, formations must have ceased; the fifth kind of wisdom is knowing that in the future, because there will be ignorance, there must be formations; the sixth kind of wisdom is knowing that if future ignorance ceases, future formations must cease; the seventh kind of wisdom is the wisdom of the stability of dhamma — knowing that ignorance is impermanent, conditioned, originated from the mind, subject to cessation, constantly changing, a basis for non-desire, subject to cessation. The wisdom of the stability of dhamma regarding ignorance is also the wisdom of knowing how to completely cease ignorance.

(358) Following Causes and Conditions Increases Suffering; Reversing Causes and Conditions Decreases Suffering

Original Text: At that time, the World-Honored One addressed the bhikkhus: "There is the method of increase and the method of decrease. Listen attentively, reflect well, and I shall explain them to you. What is the method of increase? It is: 'Because this exists, that exists; because this arises, that arises.' That is, conditioned by ignorance, formations arise; conditioned by formations, consciousness arises... up to the arising of this whole mass of suffering. This is called the method of increase.

Explanation: The World-Honored One told the bhikkhus: There is a method of increase and a method of decrease. I will explain them to you. Listen carefully and reflect well, for I shall now explain. What is the method of increase? The method of increase means: 'Because this exists, that exists; because this arises, that arises.' Due to the existence of this phenomenon, it causes that phenomenon to appear, thereby increasing that phenomenon. That is, conditioned by ignorance, formations arise; conditioned by formations, consciousness arises... up to conditioned by birth, aging, death, sorrow, lamentation, pain, distress, and despair — this whole mass of suffering arises. This is the dependent arising of the twelve links following the forward order of the cycle of birth and death, called the method of increase. It is the method that increases the suffering of birth and death.

Original Text: What is the method of decrease? It is: 'Because this does not exist, that does not exist; because this ceases, that ceases.' That is, with the cessation of ignorance, formations cease; ... up to the cessation of this whole mass of suffering. This is called the method of decrease.

Explanation: What is the method of decrease? The method of decrease means: 'Because this does not exist, that does not exist; because this ceases, that ceases.' Due to the disappearance and non-existence of this phenomenon, that phenomenon consequently also disappears and ceases; when this ceases, that consequently also ceases. That is, with the cessation of ignorance, formations cease; with the cessation of formations, the six consciousnesses consequently cease... up to the cessation of birth, whereby aging, death, sorrow, lamentation, pain, distress, and despair — this whole mass of suffering — consequently ceases entirely without remainder. This is the cessation of the twelve links in the reverse order, counter to the stream of birth and death, called the method of decrease. It is the method that decreases the suffering of birth and death.

(359) Adhering Consciousness Leads to Future Suffering

Original Text: At that time, the World-Honored One addressed the bhikkhus: "If there is thinking and pondering, if thoughts arise, that causes an adhering consciousness that clings to arise and dwell. Because there is an adhering consciousness that clings and dwells, there is future birth, aging, death, sorrow, lamentation, pain, distress, and despair. Thus this whole mass of suffering arises. If there is no thinking and pondering, no thoughts, there is no cause for an adhering consciousness that clings to arise and dwell. Because there is no adhering consciousness that clings and dwells, for the future, birth, aging, death, sorrow, lamentation, pain, distress, and despair cease. Thus this whole mass of suffering ceases."

Explanation: The World-Honored One told the bhikkhus: If a person engages in thinking and pondering, and thoughts arise, it causes the six consciousnesses that cling to the objects of the six senses to arise and dwell upon those objects. Because there are six consciousnesses dwelling upon the objects of the six senses, there will be future birth, aging, death, sorrow, lamentation, pain, distress, and despair — the arising of this whole mass of suffering. If a person no longer thinks, ponders, or has thoughts, there will be no arising of the six consciousnesses that cling to the objects of the six senses to dwell upon them. Because there is no clinging consciousness dwelling upon the objects of the six senses, the future birth, aging, death, sorrow, lamentation, pain, distress, and despair — this whole mass of suffering — will cease and not arise.

The thinking and pondering mentioned here refer specifically to the thinking and conceptualizing nature of the mind-base (manas, the seventh consciousness). When the mind-base thinks about phenomena and conceptualizes phenomena, it causes the six consciousnesses to arise, creating bodily, verbal, and mental actions to satisfy the conceptualizations of the mind-base and realize its conceptualizations. Thereupon, the six consciousnesses dwell upon the conceptualized objects, bodily, verbal, and mental actions manifest, karmic seeds are stored, and there will be future name-and-form to endure birth, aging, death, sorrow, lamentation, pain, distress, and despair. If the mind-base no longer thinks about phenomena and has no more conceptualizations, the six consciousnesses will not arise, bodily, verbal, and mental actions will not manifest, no karmic seeds are stored, and there will be no future birth, aging, death, sorrow, lamentation, pain, distress, and despair.