Commentary on the Abhidharmakośa, Volume Twenty-Three (Wisdom from Hearing and Wisdom from Contemplation)  

Composed by Dharma-treasure of the Tang Dynasty

Wisdom from hearing (śrutamayī prajñā) and wisdom from contemplation (cintāmayī prajñā) are types of wisdom that arise prior to the four preparatory practices (prayoga) — the roots of virtue known as warmth (uṣmagata), summit (mūrdhan), forbearance (kṣānti), and supreme worldly dharmas (laukikāgradharma). These two wisdoms are not yet firm and can be lost when encountering adverse conditions. Only upon reaching the wisdom from cultivation (bhāvanāmayī prajñā), which follows wisdom from contemplation, does the wisdom of contemplative practice become non-retrogressive. When the root of virtue of forbearance appears among the four roots of virtue, the roots of virtue become non-retrogressive, and the wisdom of contemplative practice also becomes non-retrogressive. Only after completing the four preparatory practices does realization-wisdom (pratyakṣa-jñāna) arise — the wisdom born from realizing the Four Noble Truths, also known as direct perception wisdom (pratyakṣa-jñāna), dharma-wisdom (dharma-jñāna), class wisdom (anvaya-jñāna), and so forth.

Original Text: The mindfulness of phenomena (dharmasmṛtyupasthāna) involving mixed objects has four types in total, distinguished by taking the two, three, four, or five aggregates as their object. Only that which takes all five aggregates together as its object is what is cultivated here. Within this, one cultivates four aspects, contemplating all body, feeling, mind, and phenomena in general — namely, impermanence, suffering, emptiness, and non-self. However, while cultivating this mindfulness of phenomena, there are other roots of virtue that serve as skillful means. These should be cultivated sequentially to bring them to manifestation. This means that having matured in cultivating the mindfulness of phenomena involving mixed objects...

Explanation: When cultivating the mindfulness of phenomena among the four applications of mindfulness, one must also intersperse contemplation on the mindfulness of body, the mindfulness of feelings, and the mindfulness of mind. It is not only the mindfulness of phenomena that is taken as the object, but the other three mindfulnesses are also mixed in as objects. Because the four spheres corresponding to the cultivation of mindfulness of phenomena — the aggregates of feeling, perception, formations, and consciousness — are each distinct, one must take all five aggregates (rūpa, vedanā, saṃjñā, saṃskāra, vijñāna) together as the object to cultivate the mindfulness of phenomena. Within the practitioner's mind focusing on the mindfulness of phenomena, four aspects must be cultivated: suffering, emptiness, impermanence, and non-self, contemplating the suffering, emptiness, impermanence, and non-self of body, feelings, mind, and phenomena in general. Furthermore, while cultivating the mindfulness of phenomena, there are other roots of virtue such as warmth, summit, forbearance, and supreme worldly dharmas that can skillfully verify the results of cultivation. The practitioner should cultivate sequentially to bring these four roots of virtue to manifestation one by one. When these four roots of virtue manifest, it indicates that the practitioner has become highly proficient in cultivating the mindfulness of phenomena involving mixed objects.

Original Text: When about to cultivate this mindfulness of phenomena, one should first contemplate the aspect of non-self by taking [the aggregates] together in general. Next, observe arising and ceasing. Then observe dependent origination. Because the contemplator first observes that all conditioned phenomena (saṃskāra) arise and cease from causes, it is easier to enter the gate of contemplation on the connection between cause and effect. Some wish to observe dependent origination first. After this, one induces the contemplation on the three meanings. Following this contemplation without interval, one cultivates the seven skillful points.

Explanation: When the practitioner is about to cultivate this mindfulness of phenomena, they should first take the five aggregates together in general and contemplate the aspect of non-self. Then, they should sequentially observe the arising and ceasing of the five aggregates — this is contemplating the aspect of impermanence of the aggregates. Next, they contemplate the dependent origination of the five aggregates — this is contemplating the aspect of emptiness of the aggregates. Because the contemplator first contemplates that the conditioned phenomena of body, feelings, mind, and dharmas arise and cease in dependence on causes and conditions, it becomes easier to contemplate non-self and impermanence from the perspective of the connection between cause and effect, facilitating entry into the principle of the Four Noble Truths. Some people wish to observe the dependent origination of the five aggregates first, and subsequently induce contemplation on the meaning of the three dharmas: aggregates (skandha), bases (āyatana), and elements (dhātu). This method of contemplation is the uninterrupted cultivation of the seven skillful points, meaning observing for each of the five aggregates (rūpa, vedanā, saṃjñā, saṃskāra, vijñāna) respectively: suffering, origin, cessation, path, gratification, danger, and escape.

Original Text: Having attained skillfulness in the seven skillful points, one can establish the truths of cause and effect regarding all previously seen objects and observe them sequentially. Having thus matured the cultivation of wisdom and concentration, one can then establish the truths conducive to direct realization (pratyakṣa). That is, for the desire realm and the form realm [and formless realm], suffering, etc., are each distinct. Regarding these eight [truths], one contemplates them in sequence, cultivating the sixteen aspects never cultivated before. Through wisdom from hearing, within these eight truths, one initially gives rise to this sixteen-aspect contemplation, like seeing various colors through thin silk. Reaching this point is called the perfection of wisdom from hearing.

Explanation: Because one has attained skillfulness while cultivating the seven skillful points, one can establish the truths of cause and effect regarding all the objects previously contemplated — that is, understand the suffering, origin, cessation, and path of the five aggregates — and sequentially observe the seven skillful points of the aggregates. Having thus skillfully cultivated contemplative wisdom and concentration (samādhi), one can then give rise to wisdom conducive to the direct realization of the Four Noble Truths (pratyakṣa). The truths conducive to direct realization refer to the wisdom that accords with the truths of suffering, origin, cessation, and path specific to the desire realm and the form/formless realms respectively. Although direct perception wisdom has not yet arisen at this stage, the root of virtue of warmth (uṣmagata) arises, which does not contradict the principles of the Four Noble Truths.

Thus, regarding the eight principles of the four applications of mindfulness and the four noble truths, one contemplates them in sequence, cultivating the sixteen aspects never cultivated before. The practitioner, through wisdom gained from hearing the Dharma, initially gives rise to contemplation of these sixteen aspects within the contemplation of these eight truths. At this time, the wisdom is like seeing all forms through a thin layer of silk; here, wisdom from hearing is perfected.

When wisdom from hearing is perfected, contemplating the four applications of mindfulness and the five aggregates is like seeing forms through a thin layer of silk: although the outline of forms can be seen, it is still unclear, hazy and indistinct. Before the emergence of wisdom from hearing, seeing all dharmas is even more obscure and unclear, with heavy ignorance (avidyā). When one cultivates to the stage of wisdom from hearing, ignorance becomes somewhat thinner. When one cultivates to wisdom from contemplation and wisdom from cultivation, ignorance becomes even thinner. Finally, when realization-wisdom appears, ignorance is partially eradicated, and the three fetters (saṃyojana) are severed.

Comparing the characteristics and cultivation process of wisdom from hearing described in the above treatise, examine the extent to which one's own wisdom from hearing has been cultivated and whether it is perfected. Even if it is already perfected, this is merely the stage of wisdom from hearing; it is still very far from realization-wisdom. If after cultivating for several years, even wisdom from hearing is not perfected, one should examine where the deficiency lies, how to remedy the gap, what measures should be taken, and spur oneself on to diligently cultivate the path with urgency.

Original Text: Wisdom from contemplation should be explained according to this standard. Subsequently, one deeply generates disgust towards saṃsāra and rejoices in the tranquil merits of nirvāṇa. After this, one frequently induces the contemplation of disgust to manifest. Diligently cultivating through skillful means, gradually increasing and becoming more excellent, one induces such supreme roots of virtue conducive to decisive discernment (pratisaṃkhyāna), subsumed under wisdom from contemplation. This is the cultivated mindfulness of phenomena taking the general characteristic as its common object.

Explanation: Wisdom from contemplation (cintāmayī prajñā) should also be explained according to the standard for wisdom from hearing. After wisdom from hearing is perfected, one deeply generates disgust towards the cycle of birth and death (saṃsāra), becomes weary of the mundane, and rejoices in the tranquil merits of nirvāṇa. Following this, one more frequently induces contemplations of renunciation towards the world to manifest — directly perceiving the repulsiveness of the world. Thus, one becomes more diligent in cultivation and contemplation, contemplation becomes increasingly profound, and wisdom becomes increasingly excellent. Eventually, one induces the factor conducive to discernment (pratisaṃkhyāna) — the supreme root of virtue subsumed under wisdom from contemplation — which is the cultivated mindfulness of phenomena taking the general characteristic (sāmānyalakṣaṇa) of the Four Noble Truths as its common object, contemplating the five aggregates together.

The general characteristic (sāmānyalakṣaṇa) means that the five aggregates of all sentient beings share the same nature of suffering, emptiness, impermanence, and non-self; the five aggregates of all sentient beings possess these common attributes. Contrasted with this is the specific characteristic (svalakṣaṇa), which is the attribute of suffering, emptiness, impermanence, and non-self belonging to the five aggregates of an individual sentient being. The mindfulness of phenomena must be cultivated by sequentially contemplating from both the specific and general perspectives to achieve perfection.

Here, the characteristics and features possessed by wisdom from contemplation are described. The most important are having a mind of disgust towards the world of the five aggregates, weariness with the triple realm (traidhātuka), aspiration for the pure merits of nirvāṇa, an inner acceptance of the nature of suffering, emptiness, impermanence, and non-self in the five aggregates, non-contradiction with the Four Noble Truths, and proper discernment (pratisaṃkhyāna) of the four applications of mindfulness, giving rise to the factor conducive to discernment. "Conducive" (anu-) means compliance, not deviating from the Four Noble Truths. If the mind resists the principles of non-self, impermanence, suffering, and emptiness, then the factor conducive to discernment is absent, and wisdom from hearing is also not fully perfected.

If a learner has not yet developed a mind of renunciation towards the world of the five aggregates, still harbors desires and hopes for the world, praises worldly dharmas, clings to the dharmas of the triple realm, is unwilling to relinquish them, is attached to worldly relatives, and has deep emotional bonds, then they lack wisdom from contemplation and are not in accordance with the principles of the Four Noble Truths. In this case, wisdom from cultivation is even less complete, and realization of the path is very distant. Observing the words and actions of many so-called "fruit-attainers" and "mind-realizers," one finds that very few are weary of the world; the vast majority are filled with greed and hope for the world. Therefore, these so-called "fruits" differ greatly from the true fruit. Considering their future karmic retribution is truly lamentable.

Some might say, "We who cultivate the Mahāyāna path aspiring for Buddhahood must retain the five aggregates and cultivate within the world of the five aggregates, benefiting self and others. We should not renounce the world of the five aggregates. If one renounces the world, they are not of the bodhisattva lineage." This view is mistaken. Bodhisattvas should feel the same disgust towards the world as śrāvakas and pratyekabuddhas, but although disgusted, they do not leave it. They absolutely do not delight in the world or cling to it like ordinary people. Knowing that the world is illusory, how could a bodhisattva's wisdom harbor any hope or desire for it? Having desire, greed, or delight indicates that their wisdom is flawed and deficient, not understanding 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, following their vows, they have no choice but to walk in the world. The mind of an ordinary person, however, is not one of "having no choice" but one of delighting in the world, relishing it, and being unable to bear parting from it. Therefore, whether Śrāvakayāna or Mahāyāna practitioners, as long as they cultivate wisdom from contemplation, they will inevitably develop renunciation and detachment from the world. A bodhisattva who does not renounce desire is not a true bodhisattva.

Both wisdom from hearing and wisdom from contemplation involve concentration (samādhi), only the depth of concentration differs. If even basic, shallow concentration is absent, wisdom from hearing cannot possibly be perfected, let alone wisdom from contemplation or cultivation. Each type of wisdom is inseparable from concentration. Without concentration, the mind is scattered; if the mind is not focused, hearing and contemplation are incomplete. Shallow concentration yields shallow wisdom; deep concentration yields deep wisdom. In the subsequent process of accumulating wisdom from cultivation, one must possess the concentration of the state prior to dhyāna (ānantaryasamādhi) to achieve realization and witness the path (darśana-mārga). When the concentration prior to dhyāna is absent, one may possess wisdom from hearing and contemplation, and may even possess some wisdom from cultivation, but the wisdom from cultivation cannot be perfected, and thus one cannot witness the path.

Original Text: According to the above treatise, this means that after the contemplation on the three meanings and the seven skillful points, etc., the mindfulness of phenomena taking the general characteristic arises, and one enters the warmth stage. The contemplation on the three meanings is the contemplation on the meaning of the three categories: aggregates, bases, and elements. The seven skillful points are: knowing material form (rūpa) as it really is — suffering of form, origin of form, cessation of form, the path leading to the cessation of form, gratification in form, danger in form, and escape from form. Knowing feeling, perception, formations, and consciousness in the same seven ways as it really is. Knowing form as it really is is known by four wisdoms: dharma-wisdom, class-wisdom, worldly wisdom, and suffering-wisdom.

Explanation: Comparing the above treatise, it should be understood that after contemplating the meaning of the three categories (skandha, āyatana, dhātu) and the seven skillful points, the mindfulness of phenomena taking the general characteristic of the five aggregates arises, and one enters the root of virtue of warmth (uṣmagata). The contemplation on the three meanings is the observation of the three dharmas: aggregates, bases, and elements. The seven skillful points are: knowing as it really is the suffering of the form aggregate, the origin of the form aggregate, the cessation and path regarding the form aggregate, the gratification of the form aggregate, the danger of the form aggregate, and the possibility of escape from the form aggregate; and similarly knowing as it really is these seven points for the feeling aggregate, the perception aggregate, the formations aggregate, and the consciousness aggregate. Furthermore, knowing the form aggregate as it really is gives rise to four wisdoms: dharma-wisdom (dharma-jñāna), class-wisdom (anvaya-jñāna), worldly wisdom (saṃvṛti-jñāna), and suffering-wisdom (duḥkhe jñānam).

Liberated beings possess ten wisdoms: dharma-wisdom, class-wisdom, worldly wisdom, mind-perception wisdom (paracittajñāna), suffering-wisdom, origin-wisdom (samudaye jñānam), cessation-wisdom (nirodhe jñānam), path-wisdom (mārge jñānam), knowledge of destruction (kṣayajñāna), and knowledge of non-arising (anutpādajñāna). By truly observing the seven skillful points for each of the five aggregates, one knows the form aggregate as it really is through wisdom. The wisdom knowing the form aggregate has four types: dharma-wisdom, class-wisdom, worldly wisdom, and suffering-wisdom. Dharma-wisdom is the wisdom that perceives the non-self, impermanence, suffering, and emptiness of all dharmas in general. Class-wisdom is the wise perception of phenomena belonging to the same class within the general dharmas. Worldly wisdom is the skillful response to dharmas within the conventional world, adapting to teach sentient beings according to their sharp or dull faculties. Suffering-wisdom is the true observation of the world of the five aggregates, a single wisdom knowing that all dharmas in the world are suffering and not to be grasped.