The Essence of Wisdom

　　- by S. N. Goenka

　　What is wisdom

　　 Wisdom means right understanding. Knowledge of the superficial apparent truth only is not true wisdom. In order to understand the ultimate truth we must penetrate apparent reality to its depths.

　　A child will see precious jewels only as attractive, coloured pieces of stone. But an experienced jeweller evaluates the virtues and defects in each jewel with his expert vision in order to accurately estimate its value. In the same way, the wise do not conduct a mere superficial examination. Rather they go to the depths with penetrating wisdom and accurately perceive the underlying subtle truth in every situation. This ability to understand the complete truth accurately in every situation is wisdom.

　　There are three kinds of wisdom. The first, suta-maya panna, is the wisdom gained by hearing or reading the words of others. The second, cinta-maya panna, is intellectual wisdom: to test with one”s reasoning and analyzing faculty whether the received wisdom is rational and logical.

　　It cannot be said that these two types of wisdom are absolutely useless. However, because they are borrowed wisdom, usually the knowledge gained is merely intellectual and no lasting benefit is derived from it.

　　Bhavana-maya panna, the third kind of wisdom, is experiential wisdom It is wisdom manifested within ourselves, based on our own experience of our body sensations. This wisdom is based on direct experience and therefore is truly beneficial.

　　To develop bhavana-maya panna, it is essential to practice sila (moral conduct) and to develop right samadhi (concentration). Only the mind established in right samadhi can understand and realise the truth as it is. (Yatha-bhuta nana-dassana)

　　Samahito yathabhutam pajanati passati.

　　One who has developed right concentration, properly understands reality as it is.

　　The ability to see things as they really are is called Vipassana, meaning "to see things in a special way". Ordinarily we tend to observe only the superficial apparent truth, like the child who sees only the superficial, bright colouring and glitter of the jewels. To be able to properly observe inner truth, we need the penetrating expert vision of the jeweller—we need to see things in a special way. This special way of seeing is Vipassana; this is bhavana-maya panna, the development of wisdom by the practice of Vipassana.

　　It is easy to understand superficial reality but introspection is necessary to understand subtle inner truths. Directing our attention inwards, we must explore, observe, and understand the truth within.

　　To understand the truth within, we practice the four kinds of awareness described by the Buddha in the Mahasatipatthana Sutta. We practice kayanupassana (observation of the body) by observing the course of events within the body with full attention. Observation of the incoming and outgoing breath is part of kayanupassana. Observation of the respiration leads to awareness of sensations on every part of the body.

　　Practising diligently, we gradually begin to experience gross or subtle sensations on every part of the body. The sensations may be pleasant, unpleasant or neither-pleasant-nor-unpleasant. Observing these sensations with detachment, we practice vedananupassana (observation of sensations within the body). Observing the numerous kinds of mind (citta) that keep arising from time-to-time, we practice cittanupassana. Observing the different contents of the mind, we practice dhammanupassana.

　　We give more importance to vedananupassana because it is directly connected to the other three. Vedana is perceived by the the mind, but it is experienced in the body. Every defilement in the mind is intimately connected with some sensation in the body. Therefore, when we strengthen vedananupas…

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