Concept of Being the Wise According to Theravada Buddhist Philosophy

Abstract

The objectives of this research were as follows 1) to study the meaning and concept of being the Wise according to Theravada Buddhist philosophy, 2) to study the characteristics and qualifications of being the Wise according to Theravada Buddhist philosophy, and 3) to analyze concept of being the Wise according to Theravada Buddhist philosophy. It was qualitative research which focuses on documents and then using content analysis for research reports. The results of research were found that: 1) The meaning and concept of being the Wise are to be an expert, scholar, or those who graduated with any of these three graduate degrees: Bachelor’s degree, Master’s degree, and Doctorate degree, but being the Wise according to Theravada Buddhist philosophy means the Wise follow their lives with temporal welfare, spiritual welfare, and the final goal, i.e. Nibbana. A principle of being the Wise according to Buddhist philosophy has its own significance which is persons having good conduct in action (Kaya-sucarita), good conduct in word (Vaci-sucrita), and good conduct in thought (Mano-sucarita). 2) The characteristics of being the Wise according to Theravada Buddhist philosophy are not to give bad advice, give only good advice, not to get angry when being warned, and know disciplines well. The qualifications of being the Wise according to Theravada Buddhist philosophy mean those who follow the five percepts (Sila), ten wholesome courses of action (Kusala-kammapatha), eight principles of being the Noble one (Ariya-puggala), and duty of being the Wise according to Theravada Buddhist philosophy comprises their responsibilities at the individual, family, social, national, and world level. 3) To analyze concept of being the Wise according to Theravada Buddhist philosophy is those who know the law, cause and effect, themselves, moderation, time and society. The Wise always have kind thoughts, kind words, and kind actions; consist of diagnosis as knowledge (Nata-parinna), diagnosis as judgment (Trana-parinna), and diagnosis as abandoning (Pahana-parinna); and develop themselves from the normal one to the noble one as a stream-enterer (Sotapanna), an Once-returner (Sakadagami), a non-returner (Anagami), and the worthy One (Arahanta).