The Perfection of Wisdom

The first five perfections are like a person with strong legs, a good map, provisions, and determination — but walking with their eyes closed. Wisdom is what opens the eyes. Without it, all the merit accumulated through generosity, discipline, patience, effort, and concentration cannot dismantle the fundamental ignorance that keeps beings trapped in samsara. Yet wisdom divorced from method leads to incomplete liberation — the arhat's escape rather than the Buddha's all-encompassing awakening. Method and wisdom must walk together, like two wings of a bird.

Gampopa presents wisdom (shes rab, Skt. prajña) through seven topics, with the fifth — what is to be known — comprising the heart of the chapter:

Reflection on the faults and virtues, Definition, classification, Characteristics of each classification, What is to be known, what is to be practiced, and Result— These seven comprise the perfection of wisdom.

I. Faults of Not Having Wisdom and Virtues of Having It

The Faults of Lacking Wisdom

Even with the practices of generosity through meditative concentration, one cannot achieve omniscience without wisdom. The Condensed Perfection of Wisdom Sutra states:

If millions upon billions of blind people are without a sighted guide and do not know the road, how can they enter the city? Without wisdom, the five eyeless perfections, being without a guide, will not be able to reach enlightenment.

The first five perfections are like blind people; wisdom is the sighted guide who leads them to their destination.

Lama Jampa Thaye's note: "The first five perfections could just be seen as activities. But activities by themselves do not add up to wisdom. They may just be actions that do nothing to dispel our ignorance. Unless accompanied by wisdom, they cannot lead to Buddhahood."

The Virtues of Having Wisdom

If one possesses wisdom, one attains omniscience. Chandrakirti says in Entering the Middle Way:

Just as an entire group of blind people is easily led to the place of their choice with the help of one having eyes, then similarly wisdom leads the other eyeless qualities to victory.

The Condensed Perfection of Wisdom Sutra confirms:

Having completely understood the nature of phenomena by means of wisdom, one perfectly passes beyond the three realms.

The Union of Method and Wisdom

One might ask: if wisdom is so powerful, isn't it sufficient alone? No. Atisha's Lamp for the Path to Enlightenment states:

"Method without wisdom And wisdom without method Are bondage." Therefore, do not abandon either.

The danger of wisdom alone: If a bodhisattva depends only on wisdom without method, they fall into the one-sided peace of the Hearers—bound there, unable to attain non-abiding nirvana. According to the one-vehicle system taught in the Lotus Sutra, such a person remains trapped for 84,000 kalpas.

The danger of method alone: If one depends only on method without wisdom, one does not pass beyond being a childish ordinary person, remaining bound to samsara through attachment to objects.

The Aksayamati-Requested Sutra declares:

Since the practice of wisdom without method will bind one to nirvana, and the practice of method without wisdom will bind one to samsara, it therefore becomes necessary to unify them.

The Naga King Sagara-Requested Sutra warns:

There are two activities of Mara: method separated from wisdom and wisdom separated from method. One should abandon these by knowing them to be the activities of Mara.

Lama Jampa Thaye's note: "How does dharma practice go wrong? Very often by falling into one of these extremes—either turning dharma into a kind of materialist practice concerned only with actions and objects, or a nihilist system that rejects all activities. These are the valleys we can fall into on either side of the noble path."

Furthermore, wisdom does not arise by itself. The accumulation of merit from the first five perfections creates the conditions for wisdom to arise:

If you kindled a fire from a small amount of wood, a large, long-burning fire would not appear. But if you made a fire by gathering a large amount of dry wood, it would become large and long-burning... Likewise, great wisdom will not arise where there is little accumulation of merit.

Shantideva confirms:

All of these branches were said by the Buddha to be for the purpose of wisdom.

II. Definition

The perfect and full discrimination of all phenomena.

The Collection of the Abhidharma says:

What is wisdom? It is perfect and full discrimination of phenomena.

Lama Jampa Thaye's note: "'Perfect' means unobscured—no cataracts on one's eyes. 'Full' means it penetrates all phenomena, all objects of knowledge—material, mental, conditioned and unconditioned. Only this dissolves the two obscurations that cloud our Buddha nature."

III. Classifications

The commentary to the Ornament of Mahayana Sutra lists three types:

A. Mundane Wisdom — Wisdom arising from the four outer sciences: medicine, reasoning (logic), linguistics, and the arts. Useful but not liberating.

B. Lesser Supramundane Wisdom — The wisdom of Hearers and Solitary Realizers, arising from hearing, contemplation, and meditation on the sutras. It realizes that the five aggregates are impure, of the nature of suffering, impermanent, and without self. This is transcendental because it dispels the obscuration of afflicting emotions, leading to personal liberation.

C. Greater Supramundane Wisdom — The wisdom of the Mahayana, arising from hearing, contemplation, and meditation on the profound teachings. It realizes that all phenomena are by nature emptiness, unborn, without foundation and without roots.

The 700 Stanza Perfection of Wisdom says:

The realization that all phenomena are unborn—that is the perfection of wisdom.

The Condensed Perfection of Wisdom Sutra:

Fully realizing that phenomena are without any inherent existence is the practice of the supreme perfection of wisdom.

Lama Jampa Thaye's note: "The shravaka wisdom is good but partial—it still tacitly assumes there are phenomena to be deconstructed. The Mahayana wisdom realizes nothing has ever come into being as any entity whatsoever. Everything is utterly unproduced, without beginning."

IV. Characteristics of Each Classification

The characteristics are as described above. We are concerned with the greater supramundane wisdom—the perfection of wisdom that leads to Buddhahood.

V. What Is to Be Known

This section forms the philosophical heart of the chapter. Gampopa presents six topics:

• A. Refutation of grasping things as existent
• B. Refutation of grasping things as nonexistent
• C. The fallacy of grasping nonexistence
• D. The fallacy of both graspings
• E. The path that leads to liberation
• F. Nirvana, the nature of liberation

A. Refutation of Grasping Things as Existent

Atisha says in the Lamp for the Path to Enlightenment:

It is not logical for something that already exists to arise. Also, something which does not exist is like a sky-flower. And so forth, it is said to be analyzed by such great reasonings.

The Two Selves

Existence and grasping at existence can be categorized under two "selves" which are, by nature, empty:

1. The self of persons (gang zag gi bdag)
2. The self of phenomena (chos kyi bdag)

Refuting the Self of Persons

What is the self of persons? The Commentary on Valid Cognition explains its consequences:

If the self exists, one knows other. From self and other arise attachment and aversion. From their complete interaction, all conflicts arise.

Thus, the self of persons is the root of all suffering.

Lama Jampa Thaye's note: "This is not a cute philosophical analysis to play with while drinking brandy in a leather armchair. You are sick, and you are causing sickness to others. This is the most radical healing agent possible—to deconstruct the self."

Investigation by Four Modes of Arising

If the self exists, investigate: does it arise from itself, from other, from both, or from the three times?

Not from itself: If the self already exists, it cannot produce itself (redundant). If it does not already exist, it cannot become a cause to produce itself.

Not from other: Something truly other could not be a cause, because a cause must be related to its result. Until there is a result, there is no cause; when there is no cause, a result cannot arise.

Not from both: Both arguments are faulty, as shown above.

Not from the three times: Not from the past (exhausted, like a rotten seed). Not from the future (unborn, like a barren woman's child). Not from the present (producer and produced cannot arise together).

The Precious Jewel Garland concludes:

Since the self does not arise from itself, others, both, or the three times, so the grasping of the "self" is exhausted.

Investigation by Location

Investigate whether the "self" exists within the body, within mind, or within a name:

• Not in the body: The body is of the nature of the four elements—earth (solidity), water (moisture), fire (heat), wind (breath). Just as the self does not exist in outer elements, it does not exist in the bodily elements.

• Not in the mind: The mind cannot be found anywhere, having not been seen by oneself or others. Since mind itself does not exist [as an inherently existent entity], the self does not exist there.

• Not in a name: A name is just something temporarily assigned. It does not exist within the material, nor does it have any relation to the self.

Refuting the Self of Phenomena

The self of phenomena has two aspects: (1) outer objects of fixation and (2) inner grasping mind.

Outer Objects Do Not Truly Exist

Some assert that outer objects are substantially existent through smallest particles (atoms). But investigate: do particles exist as one or as many?

If a particle is one and divisible into parts (eastern, western, southern, northern, upper, lower), it becomes six parts—refuting its unity.

If a particle cannot be divided, then all things would be of the nature of one particle—obviously false.

The Twenty Stanzas says:

If six parts are applied to one particle, The smallest particle becomes six. If six are to be found in one place, The conglomeration becomes the same as a single particle.

If one particle does not exist, many (being accumulations of ones) also cannot exist. Therefore, since the smallest particle does not exist, outer objects are nonexistent as inherently real entities.

What then are these appearing things? The Garland of Buddhas Sutra says:

The three realms are only mind.

The Gone to Lanka Sutra:

The mind which is stirred up by habitual propensities Arises as the appearance of objects. Objects do not really exist, it is the mind. It is an error to see objects as being outer.

Appearances are like dreams, illusions, magical displays—confusion arising from habitual propensities.

The Inner Grasping Mind Does Not Truly Exist

Three reasons why the self-aware, self-illuminating mind does not exist as an inherently real entity:

1. Mind examined through momentariness: A single moment either divides into past, present, and future (becoming many, not one) or cannot be divided (and thus does not exist as anything). Since one moment does not exist, mind is nonexistent as an inherently real entity.

2. Mind has not been seen by anyone: Search for the mind—outside, inside, in between, above, below. What form or color does it have? The Kashyapa-Requested Sutra says:

Kashyapa, the mind is not seen inside, outside, nor between. Kashyapa, the mind cannot be investigated, cannot be shown, is unsupported, is non-appearing, cannot be perceived, and is non-abiding.

1. Without objects, no mind: Since outer objects have no inherent existence, the mind of inner grasping also has no inherent existence. The Sutra-Chapter Showing the Indivisible Nature of the Dharmadhatu says:

Since the mind is formless; cannot be shown; does not appear; is unobstructed; is imperceptible; does not abide within, without, nor in between the two, it is completely pure, fully nonexistent. It has no liberation because it is the all-pervading element.

B. Refutation of Grasping Things as Nonexistent

Since the two selves do not exist as truly existent things, one might conclude they are nonexistent. But this is also incorrect. The Gone to Lanka Sutra says:

Outer things do not exist, nor not exist. Mind also is completely without fixation. Having abandoned all views Is the characteristic of non-arising.

The Precious Jewel Garland:

When existence cannot be found, Then where is there nonexistence?

Phenomena can only be said to be "nonexistent" if they had previously existed and then ceased. Since phenomena have from the very beginning had no inherent existence, they are beyond both extremes.

C. The Fallacy of Grasping Nonexistence

If grasping existence is the root of samsara, won't one be liberated by believing in nonexistence? This view is actually worse. Saraha says:

Grasping existence is like cattle. Grasping nonexistence is even more stupid.

The Heap of Jewels Sutra:

Kashyapa, it is better to abide with a view of the self-existence of persons, even one huge as a mountain, than it is to assume the view of emptiness.

Why is the view of nonexistence worse? The believer in existence, through virtuous actions, may migrate to fortunate rebirths. The believer in nonexistence, denying cause and effect, accumulates only negative karma and falls to lower realms. The Precious Jewel Garland:

The believer in existence migrates to a happiness-realm, While one believing in nonexistence migrates to lower realms.

D. The Fallacy of Both Graspings

Both grasping existence and grasping nonexistence are fallacies because they fall into the two extremes of eternalism and nihilism. The Fundamental Treatise on the Middle Way:

Believing in existence is the view of eternalism; Believing in nonexistence is the view of nihilism.

The Precious Jewel Garland:

Grasping the world, Which is like a mirage, Saying it exists or does not exist, is ignorant. One will not be liberated when one has ignorance.

E. The Path That Leads to Liberation

By what is one liberated? By the path that does not abide in the two extremes. The Fundamental Treatise on the Middle Way:

For that reason, the wise one does not abide In either existence or nonexistence.

What is the Middle Path?

The Heap of Jewels Sutra:

Kashyapa, permanence is one extreme; impermanence is the other extreme. That which is called the middle between these two extremes cannot be investigated; it cannot be shown; it does not appear; it is imperceptible. Kashyapa, that which is called "self" is one extreme; that which is called "selfless" is the other extreme... that which is called "samsara" is one extreme and "nirvana" is the other extreme.

Shantideva:

The mind is not within or without, And neither can it be found in another place. It is not mixed with anything, nor is it apart. Because this mind is not the slightest thing at all, The nature of sentient beings is nirvana.

The middle path itself cannot be examined—it is free from being grasped as an object, beyond conceptualization. The Ornament of Clear Realization:

It is neither on this side nor the other side Nor between the two. Because it is known as being the same in all times, It is acknowledged as the perfection of wisdom.

F. Nirvana, the Nature of Liberation

Is nirvana something existent or nonexistent? Some think nirvana is something existent, but the Treatise on the Middle Way refutes this:

If nirvana were something existent, then it would be compound.

And it is not nonexistent either:

It is not something nonexistent.

What is it then? The Precious Jewel Garland:

The exhaustion of grasping to existence and nonexistence is what is called nirvana.

The Fundamental Treatise on the Middle Way:

No abandonment, no attainment, No annihilation, no permanence, No cessation, no arising— This is nirvana.

The Precious Sky Sutra:

There is nothing at all to remove. There is not the slightest thing to add. It is the perfect view of the perfect meaning. When perfectly seen, one is fully liberated.

VI. What Is to Be Practiced

If all phenomena are emptiness, is practice necessary? Yes—like silver ore that is already silver but must be smelted for the silver to appear.

Preliminary: Settle the mind into its natural state. The 700 Stanza Perfection of Wisdom says:

A son or daughter of noble family should maintain a seat in solitude, should delight in a place free from disturbances, and then sit in the full lotus position without letting the mind be concerned with all the signs and so forth.

Equipoise: Set the mind free from effort, without conceptualizing existence, nonexistence, acceptance, or rejection. Tilopa says:

Do not ponder, think, or cognize. Do not meditate or examine. Leave the mind to itself.

Nagarjuna:

Do not conceptualize anywhere and do not think anything. Do not make artificial constructions; rest naturally and loosely. The uncontrived is an unborn natural treasury, The place where all the Victorious Ones of the three times have gone.

The nature of practice: The 700 Stanza Perfection of Wisdom:

Wherever there is no accepting, grasping, or rejecting of phenomena, there is meditating in the perfection of wisdom. Wherever there is no abiding whatsoever, there is meditating in the perfection of wisdom.

The 8,000 Stanza Perfection of Wisdom:

Meditating on this perfection of wisdom is not meditating on any phenomena whatsoever.

And:

Meditating on the perfection of wisdom is like meditating on the sky.

When one asks how emptiness can be seen, the Accomplishment of Dharmadhatu Sutra says:

When emptiness is seen, there is no seeing... Seeing nothing whatsoever is seeing suchness.

VII. Result

Ultimate Result

Through perfecting wisdom, one attains unsurpassable enlightenment—specifically, the Dharmakaya. The Ornament of Clear Realization states:

Through wisdom, one will abide in the Dharmakaya.

Lama Jampa Thaye's note: "Each perfection has a primary association with a Buddha body. Wisdom creates the Dharmakaya because the truth body is the direct expression of realized emptiness."

Conventional Result

One achieves the realizations of the path, progressing through the five paths and ten bhumis until complete Buddhahood.

Conclusion

The perfection of wisdom is not separate from the other five perfections—it is what transforms them from mere activities into actual causes of Buddhahood. Without wisdom, merit remains trapped in samsara; without merit, wisdom cannot arise.

The Middle Way that Gampopa presents is not a position between extremes but the complete freedom from all positions. When both grasping at existence and grasping at nonexistence are exhausted, what remains is not "nothing"—it is the natural state that was always present, now recognized. This recognition is the perfection of wisdom.