Hearing, Reflection, and Cultivation: Relating the Three Types of Wisdom to Mindfulness
Abstract
:1. Introduction
2. The Saṅgīti-Sutta
Three [kinds of] wisdom: wisdom produced by reflection, wisdom produced by hearing, and wisdom produced by cultivation (DN 33).
Three [kinds of] wisdom: wisdom produced by hearing, wisdom produced by reflection, and wisdom produced by cultivation (Sanskrit fragment).
The sutta is meant to contain the entire teaching of the Buddha in a condensed form. It makes available the teaching in one piece so that everyone knows what its content is, thereby removing any possible room for doubt.
3. Abhidharma Perspectives
Herein, what is wisdom produced by hearing? … it is the acceptance, view, liking, intelligence, consideration, penchant for accepting the teaching, which is of the type that [affirms] ownership of karma or is in conformity with the truth, or with the impermanence of material form, or with the impermanence of feeling tone, or with the impermanence of perception, or with the impermanence of formations, or with the impermanence of consciousness, being gained by having heard it from another: this is called wisdom produced by hearing (Vibh).
What is wisdom accomplished by hearing? The answer is: In dependence on hearing, in reliance on hearing, due to being established in hearing, in one way or another one has the strength to gain on one’s own correct and pervasive penetration. How is this matter? Suppose a monastic has either memorized the discourses, or memorized the Vinaya, or memorized the Abhidharma, or heard what the preceptor said, or heard what the teacher said, or heard what has been said in the textual collections that have been successively transmitted, or heard what has been said according to someone who is correct; this is called ‘being heard.’ Because in dependence on such hearing, in reliance on such hearing, due to being established in such hearing, in one way or another one has the strength to gain on one’s own correct and pervasive penetration, this is called ‘wisdom accomplished by hearing’ (T 1536).
Herein, what is wisdom produced by reflection? … it is the acceptance, view, liking, intelligence, consideration, penchant for understanding things, being of the type that is in conformity with ownership of karma, or in conformity with the truth, or with the impermanence of material form, or with the impermanence of feeling tone, or with the impermanence of perception, or with the impermanence of formations, or with the impermanence of consciousness, on being gained by not having heard it from another: this is called wisdom produced by reflection (Vibh).
What is wisdom accomplished by reflection? The answer is: In dependence on reflection, in reliance on reflection, due to being established in reflection, in one way or another one has the strength to gain on one’s own correct and pervasive penetration. How is this matter? That is, for instance, if there is correct reflection, writing, calculation, and confirming, or else what accords with work that is to be undertaken step by step, this is called ‘being reflected on.’ Because in dependence on such reflection, in reliance on such reflection, due to being established in such reflection, in one way or another one has the strength to gain on one’s own correct and pervasive penetration, this is called ‘wisdom accomplished by reflection’ (T 1536).
And all wisdom of one who has attained is wisdom produced by cultivation (Vibh).
What is wisdom accomplished by cultivation? The answer is: In dependence on cultivation, in reliance on cultivation, due to being established in cultivation, in one way or another one has the strength to gain on one’s own correct and pervasive penetration. How is this matter? That is, suppose with skillful means and with one’s own effort one cultivates the path to complete seclusion from defilements. Because of such cultivation of the path to seclusion from defilements, and being secluded from sensual desires and bad and unwholesome states, with application and sustaining, with joy and happiness born of seclusion, one dwells accomplished in entry into the first absorption … (to be spoken in full up to) … dwells accomplished in entry into the fourth absorption, this is called ‘being cultivated.’ Because in dependence on such cultivation, in reliance on such cultivation, due to being established in such cultivation, in one way or another one has the strength to gain on one’s own correct and pervasive penetration, this is called ‘wisdom accomplished by cultivation’ (T 1536).
4. A Perspective from Later Exegesis: Buddhaghosa
Wisdom gained without having heard from another, accomplished by the power of one’s own reasoning, is ‘produced by reflection.’ Wisdom gained on having heard from another, accomplished by the power of hearing, is ‘produced by hearing.’ Wisdom accomplished by the power of cultivation in one way or another, the attainment of absorption, is ‘produced by cultivation.’
Herein, what one has not heard from another, if it is produced by one’s own discriminating knowledge, if it is gained by following knowledge associated with the characteristic of truth, being in the sphere of skill and understanding, is reckoned wisdom of reflection. In this case, what is wisdom gained by hearing from another is reckoned wisdom of hearing. If one enters concentration and that wisdom is completely developed, it is wisdom of cultivation.
Listening to a teacher or studying texts can be seen as the first input of relevant information from outside, which begins to reorient one’s own priorities, interests, and attention through learning from the wisdom accumulated by past generations, especially the Buddha. Nevertheless, there is then the need to go from the words to the meaning … This is the role of personal reflection … bringing a deeper sense of conversion, unification, and conviction. But such result, still unstable, is then to be fully achieved through cultivation. By its function of repeated training with embodied methods, cultivation is said to overcome the mechanistic reactivity of our karmic imprints, subconscious tendencies, passions and create new virtuous habits and states of being.
5. A Different Perspective within the Theravāda Tradition
Monastics, there are these three [types of] wisdom: produced from hearing, produced from reflection, and produced from cultivation.
The teacher or some companion in the holy life, who takes the standing of a teacher, teaches someone the Dharma. Having heard this Dharma, one gains confidence. Herein, any investigation, application, gauging, and examining is wisdom produced from hearing. In reliance on having heard, any investigation, application, gauging, and examining is wisdom produced from reflection.
And mundane wisdom is produced from hearing, produced from reflection, and produced from cultivation.
The discrepancy between having either sutamaya-paññā or cintāmaya-paññā as the first of the three factors depends on whether the focus is primarily on exceptional individuals, or whether it is on the practice by general, ordinary individuals. In the case where cintāmaya-paññā is placed first, the examination begins with … the Buddha (or with a ‘Silent Buddha’—paccekabuddha). Such a person has discovered and revealed the truth without relying on the instructions and teachings by others.
6. A Perspective from Later Exegesis: Vasubandhu
Having heard, one reflects; having reflected correctly, one engages in cultivation.
The establishment of mindfulness has wisdom as its innate nature. What kind of wisdom? The wisdom produced by hearing, etc., [that is, wisdom] produced by hearing, produced by reflection, and produced by cultivation.
By identifying wisdom as their common basis, Vasubandhu suggests how the discursive practices of learning the Dharma and reasoning about it might belong on a continuum of practices alongside the cultivation of mindfulness.
mindfulness plays a critical role at each of these steps, forming the common thread joining them together. Beyond opposing statically the mnemonic, conceptual, and attentional dimensions of mindfulness, this threefold paradigm of ‘mindful wisdom’ can serve to articulate them dynamically within the context of the path.
7. The Relationship to Mindfulness
As though one were to see a corpse thrown away in a charnel ground … one compares this same body with it: ‘This body too is of the same nature, it will be like that, it is not exempt from that fate’ (MN 10).
One contemplates another’s corpse … having seen it, one compares oneself to it: ‘This body of mine now is also like this, it is of the same nature, and in the end cannot escape [this fate]’ (MĀ 98).
One contemplates a corpse … one contemplates that one’s own body is not different from that: ‘My body will not escape from this calamity’ (EĀ 12.1).
And this foolish person, while the Dharma is being taught by me, does not heed it, does not pay attention, does not engage with the whole mind, and does not hear the Dharma with ready ear (MN 65).
You certainly did not listen single-mindedly, not having the proper regard, and not paying attention mindfully (MĀ 194).
Having heard the teaching, one dwells withdrawn by two kinds of withdrawal: by bodily withdrawal and mental withdrawal. Dwelling withdrawn in this way, one recollects that teaching and reflects on it. Monastics, whenever a monastic, dwelling withdrawn in this way, recollects that teaching and reflects on it, at that time the awakening factor of mindfulness is aroused in the monastic, at that time the monastic cultivates the awakening factor of mindfulness, at that time the awakening factor of mindfulness comes to be accomplished in the monastic by cultivation. Dwelling mindfully in this way, one discerns, investigates, and makes an examination of that state with wisdom. Monastics, whenever a monastic dwelling mindfully in this way discerns, investigates, and makes an examination of that state with wisdom, at that time the awakening factor of investigation-of-dharmas is aroused in the monastic, at that time the monastic cultivates the awakening factor of investigation-of-dharmas, at that time the awakening factor of investigation-of-dharmas comes to be accomplished in the monastic by cultivation (SN 46.3).
From time to time one gets to hear profound and sublime teachings. Having heard profound teachings, one accomplishes the twofold proper behavior, bodily propriety and mental propriety. At that time, one cultivates the awakening factor of mindfulness. Having cultivated the awakening factor of mindfulness, the awakening factor of mindfulness becomes fulfilled. The awakening factor of mindfulness having been fulfilled, one investigates the teaching, analyzes the teaching, and examines the teaching. At that time, one diligently cultivates the awakening factor of investigation-of-dharmas (SĀ 723).
8. Conclusions
Among the many assumptions embedded in our contemporary discourse is the idea that “practice” differs, somehow basically, from “theory.” By these terms, we usually mean something rather vague: “doing” something, rather than “thinking” or “talking” or “writing” about it.
places “thinking” (cintā) and “cultivation” (bhāvanā) along a continuum of different practices rather than in strict opposition. While they are distinctive forms of practice, they build upon one another and work together to instill wisdom in the practitioner. Classifying reasoning as theory and cultivation as practice, and then opposing them as we are apt to do, can lead to misunderstanding their nature and scope. As is typical among Indian Buddhist writers of his ilk, Vasubandhu classifies as “cultivation” many meditative practices that are discursive or conceptual in nature or at least begin as discursive or conceptual practices. Thus, theoretical reflection shifts to meditative cultivation more gradually than we might assume (p. 279).
I say that mindfulness is always useful (SN 46.53).
The mindfulness awakening factor is always of use (SĀ 714).
I say that mindfulness is to be cultivated at all times (Up 7003).
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Conflicts of Interest
Abbreviations
AN | Aṅguttara-nikāya |
D | Derge edition |
DĀ | Dīrgha-āgama (T 1) |
DN | Dīgha-nikāya |
EĀ | Ekottarika-āgama (T 125) |
MĀ | Madhyama-āgama (T 26) |
MN | Majjhima-nikāya |
Nett | Nettippakaraṇa |
P | Peking edition |
Peṭ | Peṭakopadesa |
SĀ | Saṃyukta-āgama (T 99) |
SN | Saṃyutta-nikāya |
Sn | Suttanipāta |
Sv | Sumaṅgalavilāsinī |
T | Taishō edition |
Ud-a | Paramatthadīpanī |
Up | Abhidharmakośopāyikā-ṭīkā |
Vibh | Vibhaṅga |
Vism | Visuddhimagga |
1 | |
2 | DN 33 at DN III 219: tisso paññā: cintāmayā paññā, sutamayā paññā, bhāvanāmayā paññā. |
3 | Stache-Rosen (1968, p. 84): (tisrāḥ prajñāḥ: śrutamayī prajñā cintāmayī praj)ñā bhā(vanāmayī prajñā). |
4 | DĀ 9 and T 12. |
5 | Vibh 325: tattha katamā sutamayā paññā? … kammassakataṃ vā saccānulomikaṃ vā rūpaṃ aniccan ti vā, vedanā aniccā ti vā, saññā aniccā ti vā, saṅkhārā aniccā ti vā, viññāṇaṃ aniccan ti vā, yaṃ evarūpiṃ anulomikaṃ khantiṃ diṭṭhiṃ ruciṃ mutiṃ pekkhaṃ dhammanijjhānakkhantiṃ parato sutvā paṭilabhati: ayaṃ vuccati sutamayā paññā. |
6 | TXXVI 387c: 聞所成慧云何? 答: 因聞, 依聞, 由聞建立, 於彼彼處有勢力得自在正遍通達. 其事如何? 如有苾芻或受持素呾纜, 或受持毘奈耶, 或受持阿毘達磨, 或聞親教師說, 或聞軌範師說, 或聞展轉傳授藏說, 或聞隨一如理者說, 是名為聞. 因此聞, 依此聞, 由此聞建立故, 於彼彼處有勢力得自在正遍通達, 是名聞所成慧. |
7 | Vibh 324: tattha katamā cintāmayā paññā? … kammassakataṃ vā saccānulomikaṃ vā rūpaṃ aniccan ti vā, vedanā aniccā ti vā, saññā aniccā ti vā, saṅkhārā aniccā ti vā, viññāṇaṃ aniccan ti vā, yaṃ evarūpiṃ anulomikaṃ khantiṃ diṭṭhiṃ ruciṃ mutiṃ pekkhaṃ dhammanijjhānakkhantiṃ parato assutvā paṭilabhati: ayaṃ vuccati cintāmayā paññā. |
8 | TXXVI 387c: 思所成慧云何? 答: 因思, 依思, 由思建立, 於彼彼處有勢力得自在正遍通達. 其事如何? 謂如有一如理思惟書數算印, 或隨一一所作事業, 是名為思. 因此思, 依此思, 由此思建立故, 於彼彼處有勢力得自在正遍通達, 是名思所成慧. |
9 | Vibh 325: sabbā pi samāpannassa paññā bhāvanāmayā paññā. |
10 | TXXVI 387c: 修所成慧云何? 答: 因修, 依修, 由修建立, 於彼彼處有勢力得自在正遍通達. 其事如何? 謂如有一方便善巧自勤修習諸離染道, 由此所修離染道故, 離欲惡不善法, 有尋有伺離生喜樂入初靜慮具足住, 廣說乃至入第四靜慮具足住, 是名為修. 因此修, 依此修, 由此修建立故, 於彼彼處有勢力得自在正遍通達, 是名修所成慧 (here, 有尋有伺 functions as a counterpart to the absorption factors vitakka/vitarka and vicāra). |
11 | Sv III 1002. |
12 | Vism 439: parato assutvā paṭiladdhapaññā attano cintāvasena nipphannattā cintāmayā. parato sutvā paṭiladdhapaññā sutavasena nipphannattā sutamayā. yathā tathā vā bhāvanāvasena nipphannā appanāppattā paññā bhāvanāmayā. |
13 | T XXXII 445a: 於是不從他聞, 若自作業智, 若得隨諦相應智, 於功及明處, 此謂思慧. 於此處從他聞得慧, 此謂聞慧. 若入三昧彼慧悉修, 是修慧; adopting the variant 及 instead of 乃. |
14 | |
15 | AN 3.35 at AN I 142: ayomayā bhūmi. |
16 | Sn 28: dāmā muñjamayā. |
17 | DN 17 at DN II 170: sabbaratanamayo. |
18 | Peṭ 72: tisso imā, bhikkhave, paññā: sutamayī, cintāmayī, bhāvanāmayī; note the shift from -mayā to -mayī. |
19 | Nett 8: yassa satthā vā dhammaṃ desayati aññataro vā garuṭṭhānīyo sabrahmacārī. so taṃ dhammaṃ sutvā saddhaṃ paṭilabhati. tattha yā vīmaṃsā ussāhanā tulanā upaparikkhā, ayaṃ sutamayī paññā. tathā sutena nissayena yā vīmaṃsā tulanā upaparikkhā manasānupekkhaṇā, ayaṃ cintāmayī paññā. |
20 | Ud-a 69: paññā pi lokiyā sutamayā, cintāmayā, bhāvanāmayā. |
21 | |
22 | On wisdom produced by reflection in particular see also Eltschinger ([2010] 2016). |
23 | Pradhan (1967, p. 341): svabhāvasmṛtyupasthānam prajñā. kīdṛśī prajñā? śrutādimayī … śrutamayī cintāmayī bhāvanāmayī ca. |
24 | MN I 58: seyyathā pi passeyya sarīraṃ sivathikāya chaḍḍitaṃ … so imam eva kāyaṃ upasaṃharati: ayam pi kho kāyo evaṃdhammo evaṃbhāvī etaṃ anatīto ti. |
25 | T I 583b: 觀彼死屍 … 見已自比: 今我此身亦復如是, 俱有此法, 終不得離. |
26 | T II 568b: 觀死屍 … 自觀身與彼無異: 吾身不免此患. |
27 | MN I 445: na cāyaṃ moghapuriso mayā dhamme desiyamāne aṭṭhikatvā manasikatvā sabbacetaso samannāharitvā ohitasoto dhammaṃ suṇātī ti. |
28 | T I 749b: 汝必不一心, 不善恭敬, 不思念聽. |
29 | SN V 67: dhammaṃ sutvā dvayena vūpakāsena vūpakaṭṭho viharati, kāyavūpakāsena ca cittavūpakāsena ca. so tathā vūpakaṭṭho viharanto taṃ dhammaṃ anussarati anuvitakketi. yasmiṃ samaye, bhikkhave, bhikkhu tathā vūpakaṭṭho viharanto taṃ dhammaṃ anussarati anuvitakketi, satisambojjhaṅgo tasmiṃ samaye tassa bhikkhuno āraddho hoti, satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. so tathā sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati parivīmaṃsam āpajjati. yasmiṃ samaye, bhikkhave, bhikkhu tathā sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati parivīmaṃsam āpajjati, dhammavicayasambojjhaṅgo tasmiṃ samaye tassa bhikkhuno āraddho hoti, dhammavicayasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. |
30 | T II 195a: 時時得聞深妙之法. 聞深法已, 二正事成就, 身正及心正. 爾時修念覺分. 修念覺分已, 念覺分滿足. 念覺滿足已, 於法選擇, 分別於法, 思量於法. 爾時方便修擇法覺; the parallel to SN 46.3 is actually SĀ 724, which has the relevant passage in abbreviation; hence, the corresponding part from SĀ 723 has been translated above. |
31 | Sanskrit fragment SHT I 533, folio 106V5–6, Bechert and Wille (1989, p. 215): gaṃbhīragaṃbhīrāṃ dhārmīṃ kathāṃ śr[ā] … [da] … ṃ dharma[ṃ] śrutvā dv[ay](e)[na] vyapakarṣena … ca smṛtisaṃbodhyaṃgam-asya tasmi[ṃ] samaye ārabdhaṃ bhavat[i] smṛti[saṃbodhyaṅga](sya) bhā[va](ya)[taḥ]; and folio 106V2: [rita]rkkayati parimīmāṃsām-āpad[ya] … [tasmi](ṃ) … maye ārabdhaṃ bha[va]ti dharmavicayasaṃ. |
32 | SN V 115: satim ca khvāhaṃ … sabbatthikaṃ vadāmi. |
33 | T II 192a: 念覺分者一切兼助. |
34 | D 4094 nyu 53a or P 5595 thu 94a: dran pa ni thams cad du ’gro ba’o zhes nga smra’o. |
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Anālayo, B. Hearing, Reflection, and Cultivation: Relating the Three Types of Wisdom to Mindfulness. Religions 2021, 12, 441. https://doi.org/10.3390/rel12060441
Anālayo B. Hearing, Reflection, and Cultivation: Relating the Three Types of Wisdom to Mindfulness. Religions. 2021; 12(6):441. https://doi.org/10.3390/rel12060441
Chicago/Turabian StyleAnālayo, Bhikkhu. 2021. "Hearing, Reflection, and Cultivation: Relating the Three Types of Wisdom to Mindfulness" Religions 12, no. 6: 441. https://doi.org/10.3390/rel12060441
APA StyleAnālayo, B. (2021). Hearing, Reflection, and Cultivation: Relating the Three Types of Wisdom to Mindfulness. Religions, 12(6), 441. https://doi.org/10.3390/rel12060441