Threefold Wisdom

The “threefold wisdom” refers to: Sacca-ñāṇa – the wisdom of knowing the truth Kicca-ñāṇa – the wisdom of knowing the task Kata-ñāṇa – the wisdom of knowing what has been done. These three have already been explained briefly, but now I will elaborate in detail. 1. Sacca-ñāṇa – Wisdom of Knowing the Truth (Preliminary Insight) This is the lowest grade of wisdom. It involves clearly recognizing the Four Noble Truths. For instance, when one investigates the body, mental phenomena appear—forms, feelings, consciousness, etc. From among these, any mental state that arises apart from craving (taṇhā) should be understood as suffering (dukkha-sacca). This discernment is the wisdom that knows the truth (sacca-ñāṇa). It is not yet kicca-ñāṇa or kata-ñāṇa. Only sacca-ñāṇa exists here. To give an example: when one sees physical forms in the body—hot or cold, tense or relaxed, moving or still—they must be known simply as suffering. When one feels sleepy, wants to walk, talk, etc., those mind states should be understood as manifestations of suffering. One doesn’t yet reflect on cause and cessation—just identifies them as dukkha-sacca. If desire to eat or drink arises due to hunger or thirst, then the arising of craving is samudaya-sacca. Knowing this right as it arises is also sacca-ñāṇa. And if one recognizes that craving has ceased, then one sees the cessation (nirodha-sacca). Seeing that mental defilements such as craving and greed are not present anymore—this is knowing cessation. When the mind becomes bright and clear with discernment regarding these truths, and knows “this is the Noble Path,” then the insight that arises is the knowledge of the path (magga-sacca)—and that knowledge is still sacca-ñāṇa. So, when the truths appear in succession: “This is dukkha.” “This is its origin (samudaya).” “This is its cessation (nirodha).” “This is the path (magga).” And they are known as such, this constitutes sacca-ñāṇa, as taught in the Paṭisambhidāmagga Aṭṭhakathā. The Four Noble Truths arise successively in experience: One recognizes dukkha when it arises. One recognizes craving (samudaya) when it arises. One sees its cessation (nirodha). And one sees the arising of the Path (magga) that leads to cessation. Recognizing this in real time, over and over again, is sacca-ñāṇa. For example, when one realizes that craving is extinguished, one sees that Nibbāna is present in that moment. But this is still the knowing of the truth—not yet the performance of the task or fulfillment. Without sacca-ñāṇa, one dies in ignorance (avijjā). One follows the round of existence (saṃsāra) endlessly due to this ignorance. The Buddha lamented over such beings as having suffered great loss—dying blind without ever knowing the Truth. Thus, to avoid such misfortune, one must cultivate sacca-ñāṇa: Every time bodily or mental phenomena arise in the aggregates (khandhas), recognize them as dukkha-sacca. When craving arises, recognize samudaya-sacca. When craving ceases, recognize nirodha-sacca. When the cessation is known through insight, recognize that the Path (magga-sacca) has arisen. This constant recognition and identification of the Four Noble Truths constitutes sacca-ñāṇa. 2. Kicca-ñāṇa – Wisdom of Knowing the Task (Functional Insight) Once one attains clear understanding through sacca-ñāṇa, then one begins to understand what needs to be done: That dukkha is to be fully known, That samudaya is to be abandoned, That nirodha is to be realized, That magga is to be developed. For example, when a physical or mental phenomenon arises in the aggregates, one clearly sees both its arising and its ceasing. And seeing that these phenomena are merely arising and passing, one concludes: “Apart from this, there is nothing else—only suffering.” This discernment, grounded in practical observation and clear discrimination of experience, is called kicca-ñāṇa—it is sharper than sacca-ñāṇa. It’s the active insight involved in insight meditation (vipassanā), where one sees the momentary nature of all things and understands their futility. At this stage, one recognizes that every experience arising in the five aggregates is a suffering event (dukkha-kicca), and one fully knows this suffering. The aggregates perform their tasks, and the yogi applies wisdom to investigate those tasks. The unification of those two—task and knowing—is kicca-ñāṇa. 3. Kata-ñāṇa Wisdom of Knowing the Completion (Final Insight) This is the highest level of wisdom. It arises at the moment of attaining the supramundane path (lokuttara-magga) and fruit (phala). When one sees Nibbāna directly and cuts off defilements, this realization is kata-ñāṇa. It means the truth has been fully known, the task has been done, the work is complete: Dukkha has been comprehended, Samudaya has been eradicated, Nirodha has been realized, Magga has been fully developed. This wisdom is supreme—final, direct, and irreversible. In summary: Sacca-ñāṇa: Recognizing the Four Noble Truths. Kicca-ñāṇa: Performing the task in relation to each truth. Kata-ñāṇa: Knowing the completion of the task and direct realization. The Buddha’s first disciple, Venerable Koṇḍañña, attained this exceptional wisdom and is praised for “knowing rightly” (aññāsi). Without even sacca-ñāṇa, one dies in darkness, leading to continued rebirth and suffering. Thus, these three knowledges—when cultivated properly and successively—lead one out of ignorance and toward the cessation of suffering. Venerable Dr. Ashin Parami