In Buddhism, is it true that one can cultivate wisdom only if one is able to comprehend the truth of emptiness? I don’t think the Buddha ever said that; it is not found in the pre-sectarian Suttas (Pre-sectarian Buddhism – Wikipedia). While emptiness is one of the many important concepts of original Buddhism, it is not correct to say that it is the single most important concept to comprehend in order for one to cultivate wisdom. It could probably be considered “laziness” if one choose to practice only one Buddhism concept but neglect all the others. It is also a “laziness” to pick one Sutta (but neglect all the others) and claim that one already mastered Buddhism completely, which indirectly means all other words of the Buddha are redundant.
There are 37 requisites of enlightenment or bodhipakkhiya dhamma (Thirty-Seven Requisites of Enlightenment: Bodhipakkhiya dhamma in Theravada Buddhism). In many of the discourses, Buddha has referred to the significance of developing these 37 requisites to developing one’s mind and to attain liberation. They are the four foundations of mindfulness, the four right efforts, the four constituents of psychic power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eight-fold Path.
What is Buddhist wisdom? First of all, wisdom is not a thing which can be deterministically defined or identified. One can say “this is a car” and “that is not a car”; but no one can say “this is wisdom” and “that is not wisdom”. Buddhist wisdom (panna) is related to intelligence but not the same thing. It is not about intelligence which is useful to change the environment or external world in order to gain material benefits; it is not like STEM subjects. As far as Science is concerned, “Buddhist wisdom” may be considered “useless”; no one should pretend religious teaching or philosophical thoughts can somehow explain scientific phenomena. Referencing religious texts to claim that “the Earth is flat”, “the Sun orbits the Earth”, “God created the Universe”, etc. are not clever but deserve to be censured by the wise. Buddhist wisdom is “intelligence” which is useful to change oneself or one’s inner world for his own happiness and equanimity without the needs of cooperation from the outer world. This “useless” intelligence probably won’t give material benefits to others; but it is immensely “useful” to oneself. What is more useful to oneself than personal happiness? What is more useful than happiness from the absence of striving for happiness? Conversely, what is the use of striving to create a mountain of gold just to make oneself climb over it to find happiness?
“Whosoever cannot obtain at will, easily and without difficulty; this happiness of renunciation, this happiness of seclusion, this happiness of calm and this happiness of enlightenment, which I can obtain at will, easily and without difficulty; let him enjoy that dung-like happiness, that sluggish happiness, that happiness gotten of gains, favors and flattery.” – Anguttara Nikaya 5.30.
“Monks, I know not of any other single thing that brings such woe as the mind that is untamed, uncontrolled, unguarded and unrestrained. Such a mind indeed brings great woe.”
“Monks, I know not of any other single thing that brings such bliss as the mind that is tamed, controlled, guarded and restrained. Such a mind indeed brings great bliss.” – Anguttara Nikaya 1.31–40.
There are varying levels of Buddhist wisdom. Very few have zero wisdom, and very few have very high levels of wisdom. Fundamentally, Buddhist wisdom is about understanding of the suffering of life, cause of suffering, cessation of suffering, and the path leading to the cessation of suffering. It is called the Four Noble Truths. Although everybody can understand the letters, not everybody can fully understand the meaning and spirit. In other words, different levels of wisdom mean different levels of personal and direct knowledge of the Four Noble Truths. The wisdom here is about “purification of beings, for overcoming sorrow and lamentation, for the cessation of physical and mental pain, for attainment of the Noble Paths, and for the realization of Nibbana.” – Digha Nikaya 22. An Arahant is a monk who is liberated by mind and wisdom, i.e. he has attained the final goal of Buddhism. He has no more fear, anger, grief, lamentation, despair, pain, or any form of suffering. He has perfect Buddhist wisdom. If a person still has any of the above suffering, can he be considered as a wise person who has perfect wisdom? From this, everyone can see clearly what Buddhist wisdom really is.
“Now, I tell you, these five things are not to be obtained by reason of prayers or wishes. If they were to be obtained by reason of prayers or wishes, who here would lack them? It’s not fitting for the disciple of the noble ones who desires (long life, beauty, happiness, status, rebirth in heaven) to pray for it or to delight in doing so. Instead, the disciple of the noble ones who desires (long life, beauty, happiness, status, rebirth in heaven) should follow the path of practice leading to (long life, beauty, happiness, status, rebirth in heaven). In so doing, he will attain (long life, beauty, happiness, status, rebirth in heaven), either human or divine.” – Anguttara Nikaya 5.43.
Śūnyatā (in Sanskrit) or suññatā (in Pali) is most often translated as emptiness. It doesn’t mean “all things are empty of intrinsic existence and nature”, as if all things are just mirages or illusions. Nevertheless, it may be a “useful” way of thinking to help lead to a sense of disenchantment with these “makings,” thus helping to abandon any clinging associated with them.
“It is said that the world is empty, the world is empty, lord. In what respect is it said that the world is empty?” The Buddha replied: “Insofar as it is empty of a self or of anything pertaining to a self: Thus it is said, Ananda, that the world is empty. And what is empty of a self or of anything pertaining to a self? The eye is empty of a self or of anything pertaining to a self. Forms… Eye-consciousness… Eye-contact is empty of a self or of anything pertaining to a self.” – Suñña Sutta, Samyutta Nikaya 35.85. The world is not really empty; it is simply empty of a self. The eyes, ears, nose, tongue, body and mind are not really the self because one does not cease to exist when he loses any of these organs. Similarly, the Five Aggregates of Clinging are not the real self. The arising and passing away of stresses in these elements create a false sense of a “self”. Everything arises due to conditions and passes away when the conditions change; there is nothing to do with a “self” nor wishes of someone. When one no longer latches onto any idea of “my self,” one sees phenomena within and without simply as examples of stress arising and passing away, he will develop a sense of disenchantment with everything in the world, thus abandoning any clinging associated with them. He will have no wish to gain nor fear of losing, wish for fame nor fear of disgrace, wish for praise nor fear of blame, wish for success nor fear of failure, wish for pleasure nor fear of pain, wish for association nor fear of separation, etc.
Other Suttas related to suññatā can be found in Cula-suññata Sutta (MN121), Maha-suññata Sutta (MN122), and Maha-nidana Sutta (DN15).
People often associate seeing emptiness of the world with pessimism. The truth is, this way of thinking is just their misunderstanding, consciously or unconsciously. Some people choose to see emptiness only after they experience grief and despair due to various reasons such as facing ageing, sickness or death, association with the disliked, separation from beloved one, or not getting what they want. In other words, they feel that their lives are meaningless. Then, they decide to become monks or nuns. This is not the Right View which the Buddha taught us.
Seeing the emptiness of the world is supposed to be a positive view if one has the Right View. Developing a sense of disenchantment with everything in the world, thus abandoning any clinging associated with them, leads to liberation and freedom. The body is not the self, and the self is not inside the body. Thus, the body and everything tangible/intangible associated with this body and name cease to be burdens of the real self, i.e. these things are all dispensable or can be let go. Knowing one has nothing to lose means knowing one can never lose, i.e. undefeatable 立于不败之地. He will have no fear of doing anything 无不为. Knowing one has nothing to gain means one will have no greed (because the empty self cannot take whatever gain in this lifetime or into the next) 无为. He will do things for the benefits of manifold selflessly but not with excessive ambition. 是以圣人居无为之事，行不言之教，万物作而弗始也，为而弗志也，成功而弗居也。夫唯弗居，是以弗去。
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