English
not the state of seeing a dream, that manifests each thing as it really is; therefore, wisdom is the manifestation of things as they really are. Thus, "in one way, it is an object of knowledge": by this statement, in one manner, in one way, in one aspect, it is an object of knowledge. The single is finished. "In the pairs, it is the manifester of meaning": here, in the five meanings stated in the Discrimination of Analytical Knowledge of Meaning, it causes, generates, and brings about meaning according to suitability; therefore, it is the manifester of meaning. This is the wisdom associated with the four-planes wholesome consciousnesses and the mundane volitional consciousnesses that are the preliminary stages of the supernormal attainments of the non-learners. For in those, since the wisdom associated with the wholesome causes, generates, and brings about the meaning, reckoned as result, that belongs to its own plane. But the volitional consciousness associated with the mundane, which is the preliminary stage of the supernormal attainments, causes, generates, and brings about the meaning reckoned as the fruit of arahantship; therefore, these are called the manifester of meaning. In the commentaries, even though not stated in the text, the volitional impulsion wisdom in the three planes, due to conditions such as the immediately preceding, causes its immediately preceding volitional meaning; therefore, it is indeed called the "manifester of meaning." Wisdom is the meaning that is manifested, the result that is co-born. Having caused to arise, standing, caused to arise by one's own reasons, generated, produced, established, and being oneself substantial, thus, "having caused to arise." Wisdom associated with the four-realm results, and with the supernormal knowledges and attainments involving action. But in the commentaries, wisdom associated with the remaining actions, not mentioned in the Pāli, caused to arise by their respective reasons, and being oneself substantial, is indeed called "having caused to arise." The rest is easily understood. The pair is complete. But in the triad, the mind-made triad, without seeing or hearing from another, by one's own nature, "if this is so, this will be," thus, by mind-made understanding, wisdom produced in the places of blameless actions, crafts, and sciences, and knowledge of ownership of action, and knowledge conforming to the truth, this wisdom is called mind-made. Therein, the work of a barber, the work of throwing flowers, etc., are inferior, and agriculture, trade, etc., are superior, action itself is the place of action. The craft of a reed-worker, the craft of a weaver, etc., are inferior, and counting coins, writing, etc., are superior, craft itself is the place of craft. The science of the snake-circle, the protective verses, etc., righteous science itself is the place of science. Wisdom arisen in them by the power of thought alone. For Bodhisattvas and others, for the welfare of beings, unseen, unheard, that particular blameless action, craft, and the way of making its equipment, they produce by the power of knowledge. They also produce sciences like the snake-circle, protective verses, etc., even those done in this way are just like crafts done by those who have previously learned and done them. Knowledge of ownership of action is the wisdom that knows that wholesome action is one's own, unwholesome is not one's own. Or else, the wisdom that knows that wholesome action alone is one's own, because of its way of existing dependent on that, and not another. Knowledge conforming to the truth is insight knowledge. For that conforms to the path truth, the ultimate truth, therefore it is called "conforming to the truth." This pair of knowledges too, without hearing from another, produced by the power of thought, is mind-made knowledge itself. And this does not arise for just any beings, but it arises only for those who are well-known, virtuous, great beings. Here too, it should be understood that the knowledge conforming to truth arises only for two who are destined for their final existence, the Bodhisattas. Wisdom born of learning is the wisdom regarding the aggregates, etc., produced through hearing from another. But even wisdom acquired by seeing or grasping the aggregates, etc., being done or having been done by another, without hearing it from another, is called "wisdom born of learning." Both of these, wisdom born of reflection and wisdom born of learning, are only of the sense-sphere. But wisdom born of development is the exalted and supramundane jhānic wisdom arising from the accomplishment of preliminary sense-sphere development based on reflection or learning. In the triad of meritorious deeds, that which proceeds as the giving away of things fit to be given is meritorious deed; that which proceeds as the fulfillment of virtue is virtuous deed; both of these are only of the sense-sphere. Here, wisdom born of development is the four-plane wisdom proceeding as serenity and insight. Although in the exposition, only exalted and supramundane wisdom is stated as "wisdom of one who has attained," it is stated in terms of excellence. However, it should be seen that the preliminary development of the sense-sphere and the development of mindfulness in proximity are included in wisdom born of development. But since these are included in wisdom born of reflection in the first triad, there is no inclusion in wisdom born of development; even there, only those produced by the power of development should be seen as included. In the triad of higher virtue, virtue consisting of the restraint of the monastic code is higher virtue, since it is the cause of insight and is superior to other virtue; wisdom associated with that is wisdom in higher virtue. The eight attainments that are the basis for insight are higher mind, since they are superior to other states of mind; wisdom in that is wisdom in higher mind; here, concentration is indicated by the term mind. But the wisdom of the path and fruition, together with insight, is called higher wisdom, since it is superior to the others. And that is stated as wisdom in higher wisdom, due to the similarity of essence in the teaching. Virtue, etc., are each of two kinds: "virtue, mind, wisdom; higher virtue, higher mind, higher wisdom." Among these, the former are the five precepts and the ten precepts, the eight attainments that are the basis, And wisdom regarding deeds as one's own, all exist in due order. These things, even without a Tathāgata arising, exist in the time of Bodhisattas, ascetics, wanderers, and universal monarchs. But the last, the remaining ones mentioned, become widespread only with the arising of a Tathāgata, not without one, it should be understood. And here, wholesome qualities that arise through giving, respect, and so on, towards the Triple Gem, and through taking refuge, hearing the true Dhamma, and so on, being conditions for liberation, are included within higher morality and higher wisdom, it should be understood. In the triad of skill in gain, "gains" means increase, which is twofold: from the decrease of unwholesome losses, and from the arising of wholesome gains. "Losses" means decrease, which is also twofold: from the decrease of wholesome gains, and from the arising of unwholesome losses. Skill in these is wisdom, wisdom of a skillful nature. Skill in loss exists only for the wise, knowing, "Through such attention and action, loss arises, gain diminishes," and thus being capable of both kinds of practice. Skill in means: here, "means" is the wisdom that knows the means of arising in situations, such as urgent matters; all three of these should be understood as wisdom pertaining to the sense-sphere. The rest is easily understood. The triad is finished. In the tetrads, the knowledge of deeds as one's own and the knowledge conforming to the truths have already been stated. Here, however, setting aside the knowledge conforming to the truths, all wholesome wisdom with influxes should be understood as the knowledge of deeds as one's own. Wisdom in the four paths and fruits is the knowledge of the path-factors, and the knowledge of the fruit-factors. In the tetrad of truths, the wisdom of the noble path and fruit is included in the four truths in four places, as "knowledge of suffering" and so on, due to a single penetration. Although sense-sphere knowledge also functions in the four truths as an object, it is not included in the text because here the intention is with regard to the function of penetration, it should be understood. In the tetrad of qualities, wisdom in the paths and fruits is called knowledge of the qualities. For the path-knowledge, due to knowing the four true qualities through a single penetration, is "knowledge of the qualities." is called. But knowledge of fruition should be understood as knowledge of the Dhamma in terms of the truth of cessation. However, the reviewing knowledge, produced by the power of the path, operating in terms of encompassing the way of realizing the truths in the past and future, is called knowledge of consequence. And the manner of its operation should be understood as knowing that by whatever ways the noble ones knew the four noble truths in the past, they knew this same four noble truths in just this way, and they will know in the future. The knowledge of discerning the minds of others in terms of attachment, etc., is called knowledge of extent. However, having set aside the knowledge of Dhamma, consequence, and extent, since all worldly wisdom is considered knowledge, knowledge in convention is called conventional knowledge. In the accumulation tetrad, wisdom in wholesome kāmāvacara is for accumulation, not for dissipation. For it accumulates rebirth-linking consciousness, but does not dissipate it. But path wisdom is for dissipation, not for accumulation.