Wisdom (Paññā):
Right Understanding and
Right Though:
Right
Understanding or Right Vision
The
Noble Eightfold Path as we know, is a means to an end, which is known as the
cessation of suffering. It can be achieved through the wisdom accompanied by perfection
of ethical conduct and mind culture. When we have the insight knowledge into
the real nature of beings or things as they are (yathābhūtañānadassana),
as shown in the doctrine of Paţiccasamuppāda, then only can we have the detachment which leads to
the emancipation (virāga vimucati).[1][1] Therefore, the wisdom in the
full sense can not be there at the beginning point of the path. On the other
hand, this whole process of the path must proceed with the understanding of
nature of the suffering, its emergence, its cessation and the path leading to
its cessation. This understanding of the Four Noble Truths does not necessarily
imply insight wisdom of the Four Noble Truths. It is really a right vision (sammā ditthi)
or right understanding or a preliminary wisdom about the four truths, which is
achievable through one’s own wise attention (yoniso manasikāra)
or religious authority (paratoghosa).[2][2] If one does not have such a
right vision, one does not follow the path. Therefore, right vision is considered
as the forerunner of all the factors.[3][3] It is really a prerequisite
of the path; an indispensable factor for the progress of the path.
Right
Thought
The second factor,
Right Thought or Right Aspiration, also come under the category of wisdom. It is
really a result of the Right Vision. One who has some sort of understanding
about the Four Noble Truths, does not strictly attach to the sensory pleasure.
Therefore, there is a right aspiration of renunciation or detachment (nekkamma-sankappa). Further, in one’s
mind that has the right vision, there would not be hatred. Instead, one has the
aspiration of non-hatred (avyāpāda-sankappa)
and both aspirations of renunciation and non-hatred together produce loving
kindness; in other words, the right aspiration of non-violence (avihimsā-sankappa).
Right vision (samā-ditthi)
and right thought (sammā-asankappa)
thus lead to right speech (sammā-vācā), then to right action (sammā-Kammanta)
and finally to right livelihood, which together constitute the ethical
perfection. Now it is clear why wisdom precedes and ethical conduct follows in
the eightfold path.
Reference
From : Prof. Kapila
Abhayawansa
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