From: Bhikkhu Bodhi
Message: 4918
Date: 2017-04-11
Dear Bryan and all,
We
find “sammuti” used in a similar sense
to its later philosophical usage in Bhikkhunīsaṃyutta no. 10
(SN I 135), where
the bhikkhunī Dhammadinnā tells Māra:
Yathā
hi aṅgasambhārā, hoti saddo
ratho iti;
Evaṃ
khandhesu santesu, hoti
sattoti sammuti.
“Paramattha”
is used fairly often in
the suttas, but not in the sense of “ultimate reality.”
Rather, it means “the
supreme good” or “the supreme goal.” Here are two examples,
from Suttanipāta, but
for many others do a search in CST 4:
68.
Āraddhavīriyo paramatthapattiyā, alīnacitto akusītavutti;
daḷhanikkamo
thāmabalūpapanno, eko care
khaggavisāṇakappo.
221.
Aññāya lokaṃ paramatthadassiṃ,
oghaṃ samuddaṃ atitariya tādiṃ;
Taṃ
chinnaganthaṃ
asitaṃ anāsavaṃ, taṃ vāpi dhīrā muni vedayanti.
Even
in the Paṭisambhidāmagga, paramattha is still used in this
sense, as in the
definition of gambhīrapaññā, where it is equated with nibbāna:
Gambhīre paramatthe
nibbāne ñāṇaṃ pavattatīti – gambhīrapaññā. I do not know of
any place in the
early texts where it means “ultimate reality” in contrast to
sammuti.
With
metta,
Bhikkhu
Bodhi
Dear Khanh Trong Huynh,
Wisdom in the Pāli scriptures is about penetrating the tilakkhaṇa, anicca, dukkha and anatta; by penetrating (paṭivedha), the Buddha was referring to the insight knowledge of vipassanā, not a conceptual understanding.
The two truths is not found in the suttas or vinaya of the Nikāyas to my knowledge. The first appearance is in the Milindapañha (around 100 BCE?) where where Nāgasena tells the king (p. 160): Sammuti mahārāja esā ahan - ti, mamāti, na paramattho eso (“It is a mere commonly received opinion, O king, that ‘This is I,’ or ‘This is mine,' it is not a transcendental truth”).
Buddhaghosa (fifth century CE) also brings up the concept in his commentary to theAnaṅgaṇasutta sutta where he quotes some gāthās from an unknown source
“Duve saccāni akkhāsi Sambuddho vadataṃ varo.
sammutiṃ paramatthañ ca tatiyaṃ nūpalabbhati.
Saṅketavacanaṃ saccaṃ, lokasammutikāraṇā
paramatthavacanaṃ saccaṃ, dhammānaṃ bhūtakāraṇā.
Tasmā vohārakusalassa, lokanāthassa Satthuno
sammutiṃ voharantassa, musāvādo na jāyatī” ti.[1]“Two truths he declared, the Buddha, most excellent of teachers, conventional and ultimate, there is no third. Words are agreed as true because of common consent of the world; absolute words are true because of the truth of the Dhamma. Thus the teacher, the world-leader, whose expressions are skilful, when speaking in conventional terms, does not lie.”
If anyone is aware of other references to the two truths in the early suttas or vinaya of the Nikāyas, please let us know,
Best wishes,
Bryan
[1] Ps 1, 13811-16.
From: "KHANH TRONG HUYNH testsuda@... [palistudy]" <palistudy@yahoogroups.com>
To: Pali Study Group <palistudy@yahoogroups.com>
Sent: Tuesday, April 11, 2017 3:32 AM
Subject: [palistudy] Question about Wisdom (paññā)
Dear all,
It seems that when mentioning about the wisdom produced from developing (bhāvana) that could lead human being to emancipation, we mean the wisdom seeing the ultimate realities (paramattha) not the conventional (sammutti). However, in my opinion, there are probably several kinds of wisdom among which we could find some types only having conceptual realities as their objects.
One clear evidence is the wisdom accompanying with loving-kindness meditation state (mettā jhana). Because the object of the conciousness of this state is human beings - conventional realities, of course - so that wisdom must also grasp those realities too.
Nevertheless, I am wondering whether it makes sense that wisdom could aware the conceptual which is not actually reality. In this case, I think one reasonable answer is that: wisdom is the ability to see thing CLEARLY, UNMIXEDLY regardless thing is conceptual or ultimate. When it is directed to conceptual, it will see conceptual clearly (for example: we could aware the breath clearly when we have high concentration level in the meditation of mindfulness of breath), and when being directed to the ultimate, it could see the ultimate manifestly.
Another evidence is that we also call the psychic powers as kinds of wisdom - those wisdoms could not lead to release.
Please kindly share with me your knowledge about this matter,
Sincerely yours,
Huỳnh Trọng Khánh
-- Ven. Bhikkhu Bodhi Chuang Yen Monastery 2020 Route 301 Carmel NY 10512 U.S.A. Sabbe sattā averā hontu, abyāpajjā hontu, anighā hontu, sukhī hontu! 願眾生無怨，願眾生無害，願眾生無惱，願眾生快樂！ May all beings be free from enmity, free from affliction, free from distress. May they be happy!