The Importance of Cultivating Wisdom and How to Cultivate Wisdom?

Question: Venerable Huixiang: Generally speaking, people who study Buddhism know that cultivating wisdom is very important. This is because it is often said in the Buddhist world that the five degrees of enlightenment are like blindness, and the six degrees of enlightenment are like a guide. The meaning is: giving and even meditating on the Paramita, if the Prajna Paramita is missing, it is like being blind, practicing blindly. Therefore, we can see the importance of prajna. Prajna, in Sanskrit, is prajna. pra is prior, before, and jan is knowledge. Therefore, together it means "seer." That is to say, to know before it is done or before it happens. It is also commonly called "foresight" or "insight. Here we have to explain the term Prajna and the term Wisdom. There is a difference. In order to explain this, you need to understand seven words. That is, intelligence, knowledge, skill, wisdom, prajna, prajna paramita, and hoe. Some of you have already heard them. But I will say it again. To deepen the concept. First, the so-called smart: that is, the ears and eyes, memory is very good meaning. But a good memory, though good. But not necessarily get knowledge. In the middle of this still have to see more and listen to it. Second, the so-called knowledge: is the correct information and the correct cognition of the world. But with knowledge, necessarily have skills? Not necessarily. You have to practice a lot in between. For example, if you play basketball, you can't play well just by watching, but you need to practice. Third, the so-called technology: is a useful skill, or technology. If a person has intelligence, knowledge, and skill, but when he uses them, he hurts himself or others, no one will say that he is wise. And if when he is using cleverness, etc., it is ineffective. no one will say that he is wise. Fourth, the so-called wisdom: is the effective use of intelligence, knowledge, technology to solve problems and achieve results. When a person, in the face of a problem can think of effective ways to solve the problem, although people will say he has wisdom. However, we cannot say that he has "prajna", why? Why? Because "Prajna" means to have insight and foresight. So if you let problems arise all the time, even though we can deal with them and are wise, it's not enough. We should let the problem not arise again, that's prajna. Fifth, the so-called prajna: it is the wisdom of foresight and insight that can effectively solve problems so that they don't arise again. However, when a person, in the world, can take precautions in dealing with others, or can deal with things in advance, it does not mean that he or she is free from the three realms. It does not mean that one can be free from the cycle of birth and death in the three realms. Therefore, one cannot claim that he has Prajna Paramita. Sixth, the so-called Prajna Paramita: It is the use of the prajna of foresight and insight to achieve liberation from the cycle of birth and death and the cessation of all suffering. When we are able to liberate ourselves from the three realms, it does not necessarily mean that we have attained supreme equanimity. We must also use Prajna Paramita as an aid to develop our consciousness y. We must develop our consciousness to be aware of all the ten directions and three worlds. At this point, it can be called supreme equanimity. That is, the achievement of Adornment.　Seventh, the so-called hoe: is the thought can be aware of the ten directions of the three worlds. Therefore, it can be seen, the practice of wisdom, the importance of prajna. Because, without wisdom it is difficult to have correct knowledge. Without correct knowledge it is difficult to learn useful techniques. Without useful techniques, it is difficult to gain the wisdom to solve problems effectively. Without the wisdom of effective problem solving, it is difficult to further develop the prajna of insight. Without the prajna of insight, it is difficult to realize the Prajna Paramita that liberates one from the cycle of birth and death. Without the Prajna Paramita that liberates from the cycle of birth and death, it is difficult to realize Adornment. Therefore, the sutras often praise Prajna, and Prajna Paramita. Therefore, in order to be able to develop our intelligence, in order to gain correct knowledge, in order to learn useful techniques, in order to use wisdom effectively, in order to be able to prevent the arising of suffering, in order to liberate ourselves from the cycle of births and deaths, and to achieve supreme equanimity. Then it is important to cultivate blessings, wisdom, and meditation. If one does not have enough blessings, it is difficult to realize intelligence, knowledge, skill, wisdom, and even supreme enlightenment. Again, blessings alone are not enough. If you have blessings, you must also have wisdom to make the cultivation of blessings complete. Again, blessings and wisdom alone are not enough. In order to have happiness and wisdom, one must also have meditation, so that the happiness and wisdom can be as indestructible as a vajra. In order to cultivate happiness, wisdom, and meditation. In between, there are some things that must not be done, some things that must be done, and some things that must be done depending on the situation, and these precautions of doing, not doing, and doing depending on the situation are called "precepts. Therefore, "precepts" are the basis of liberation. "Precepts are the cause of the realization of supreme bodhi. That is why it is said that the precepts are the basis of supreme bodhi, and one should hold the pure precepts with one's heart.