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Prajñā (Buddhism)

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Prajñā (प्रज्ञा) or paññā (𑀧𑀜𑁆𑀜𑀸) is a Buddhist term often translated as "wisdom", "insight", "intelligence", or "understanding". It is described in Buddhist texts as the understanding of the true nature of phenomena. In the context of Buddhist meditation, it is the ability to understand the three characteristics of all things: anicca ("impermanence"), dukkha ("dissatisfaction" or "suffering"), and anattā ("non-self" or "egolessness"). Mahāyāna texts describe it as the understanding of śūnyatā ("emptiness"). It is part of the Threefold Training in Buddhism, and is one of the ten pāramīs of Theravāda Buddhism and one of the six Mahāyāna pāramitās.

Etymology

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Prajñā is often translated as "wisdom", but according to Buddhist bioethics scholar Damien Keown, it is closer in meaning to "insight", "non-discriminating knowledge", or "intuitive apprehension".[1] The component parts of the word are:

Pra (प्र)
an intensifier which can be translated as "higher", "greater", "supreme" or "premium",[2] or "being born or springing up", referring to a spontaneous type of knowing[3]
jñā (ज्ञा)
can be translated as "consciousness", "knowledge", or "understanding"[4]

Pali scholars T. W. Rhys Davids and William Stede define paññā (prajñā) as "intelligence, comprising all the higher faculties of cognition" and "intellect as conversant with general truths".[5]

British Buddhist monk and Pāli scholar Ñāṇamoli Bhikkhu translates prajñā (paññā), as "understanding", specifically the "state of understanding". Ñāṇamoli Bhikkhu notes that Pāli makes a distinction between the "state of understanding" (paññā) and the "act of understanding" (pajānana) in a way different from how English does.[6]

Role in Buddhist traditions

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Paññā is the fourth virtue of ten pāramīs found in late canonic (Khuddaka Nikāya) and Theravādan commentary, and the sixth of the six Mahāyāna pāramitās.[7] It is the third level of the Threefold Training in Buddhism consisting of sīla, samādhi, and paññā.[5]

Theravada Buddhism

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Theravada Buddhist commentator Acariya Dhammapala describes paññā as the comprehension of the characteristics of things or phenomena with skillful means.[8][9] Dhammapala states that paññā has the attribute of penetrating the true nature of phenomena.[8]

Abhidharma commentaries relate that there are three types of paññā:[10][11][12]

  1. learned paññā (suta-maya-paññā)
    knowledge or wisdom that is acquired from books or listening to others.
  2. reflective paññā (cinta-maya-paññā)
    knowledge or wisdom that is acquired from thought or logic and reasoning.
  3. paññā from spiritual development (bhāvanā-maya-paññā)
    knowledge or wisdom that is acquired from direct spiritual experience. Fifth-century Theravada commentator Buddhaghosa states that this category of knowledge is produced from higher meditative absorptions.[12]

Thai Buddhist monk and meditation-master Ajahn Lee classifies the first two types of paññā as dhamma on the theory-level and the last as dhamma on the practice-level.[13] Ajahn Lee states that this results in two levels of paññā: mundane paññā which is the comprehension of worldly and dhamma subjects, and transcendent paññā which is an awareness of the supramundane that is realized by enlightened beings.[13]

Abhidharma commentaries describe seven ways to gain paññā:[11]

  1. asking a wise person
  2. keeping things clean
  3. balancing the five faculties (faith, energy, mindfulness, concentration, and wisdom)
  4. avoiding foolish people
  5. associating with wise people
  6. reflecting on and analyzing the dhamma
  7. having the mind inclined towards developing wisdom

Vipassanā Paññā

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Buddhaghosa states in his commentary and meditation treatise, the Visuddhimagga, that there are many different types and aspects of paññā but does not define them all.[6] Buddhaghosa specifies paññā in relation to Buddhist meditation as being specifically vipassanā-paññā ("insight wisdom"), meaning insight knowledge endowed with virtue.[14]

Buddhaghosa defines vipassanā-paññā as “knowing in a particular mode separate from the modes of perceiving (sañjānana) and cognizing (vijjānana)”.[6] Buddhaghosa makes the analogy of how a child, villager, and money-changer sees money to explain his definition. The child can perceive (sañjānana) coins through the senses but does not know the value, the villager knows the value of the coins and is conscious (vijjānana) of the coins' characteristics as a medium of exchange, and the money-changer has an understanding (paññā) of the coins that is even deeper than the surface understanding the villager has because the money-changer can identify which coins are real or fake, which village created them, etc.[6]

Paññā in the context of Buddhist meditation is described as the ability to understand the three characteristics of all things, namely impermanence, suffering, and non-self.[14] Buddhaghoṣa states that the function of paññā is "to abolish the darkness of delusion" in order to understand the "individual essence of states".[15]

Mahāyāna Buddhism

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See also: Prajnaparamita
Mañjuśrī, the bodhisattva of wisdom, holding a sword (a symbol of prajñā's ability to cut through delusions) from Candi Jago, 14th century Java, Indonesia

In Mahayana Buddhism and in the northern Abhidharma schools, prajñā (Tibetan: shes rab; Chinese: 般若/慧, bore/hui; Japanese: hannya/e;) or understanding, is one of the five mental factors (caitta) present in all wholesome (kuśala) mental states. Prajñā involves the precise and analytical discernment of dharmas (phenomenal factors) as expounded in Buddhist teachings. This wisdom allows practitioners to distinguish between virtues and flaws, thereby dispelling doubt and fostering clarity.[16]

Prajñā is also one of the five spiritual faculties (pañcendriya) and powers (pañcabala). It works alongside faith (śraddhā) to overcome skepticism (vicikitsā) and cultivates balanced spiritual development.[16] As one of the three primary trainings (triśikṣā), along with morality (śīla) and concentration (samādhi), prajñā transcends mere mental stability achieved through meditation.[16] It entails a deep comprehension of reality, often compared to a sword that cuts through ignorance.[16]

Three distinct forms of prajñā are recognized in the Indian Mahayana sources like the Yogācārabhūmi-śāstra, reflecting different stages of understanding and practice:[16][17]

  1. Śrutamayīprajñā (Wisdom from Hearing / Learning): This foundational form of wisdom arises through listening to teachings, reading texts, or studying the Dharma. It lays the groundwork for mindfulness and concentration, which are vital for achieving meditative calm (śamatha).
  2. Cintāmayīprajñā (Wisdom from Reflection): Building on learning, this type of wisdom emerges from thoughtful contemplation and analysis of teachings. Practitioners deepen their intellectual grasp of the Dharma, applying insights to understand the nature of existence. While it involves focused attention, it does not yet reach the full tranquility of advanced meditation.
  3. Bhāvanāmayīprajñā (Wisdom from Cultivation): The culmination of wisdom, this form is generated through meditative practice and experiential realization. It represents the integration of śamatha (calm abiding) and vipaśyanā (insight), allowing practitioners to perceive reality directly and profoundly.[18]

While prajñā can refer to all kinds of understanding and discernment of Buddhist truths, the highest kind of prajñā in Mahayana is Prajñāpāramitā, the "Perfection of Wisdom". This is a direct non-conceptual knowledge of the ultimate truth (Dharmadhatu, Thusness, Emptiness, etc), which is both an essential quality for bodhisattvas striving for enlightenment and a genre of texts detailing this profound wisdom. These teachings emphasize the realization of ultimate truth as a means to attain Buddhahood.[16]

According to Paul Williams, Mahayana considers the analysis of prajñā found in the Hinayana and Abhidharma texts to be incomplete in comparison to Mahayana teachings on wisdom.[18] For Mahayana, the abhidharma descriptions of prajñā stops at the discernment of dharmas as the final reality, but Mahayana and some non-Mahayana schools go on to teach that all dharmas (all phenomena) are empty (śūnyatā).[18][19] Williams goes on to say that the meaning of prajñā according to Mahayana Prajñāpāramitā sutras is ultimately the state of understanding emptiness (śūnyatā).[18] This view of prajñā is found in texts like the Heart Sutra which states that those who want "to practice the profound perfection of wisdom (prajñā) should view things in this way [as empty]". Dale S. Wright explains that while the conceptual view itself is not the perfection of wisdom, it can aid in its attainment.[20]

See also

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  • Adhiṭṭhāna – Resolute determination, in Buddhism
  • Bodhipakkhiya dhamma – Spiritual qualities conducive to Buddhist cultivation
  • Dāna – Concept of charity in Indian religions
  • Five wisdoms – A Buddhist philosophical concept which means five kinds of wisdoms appearing when the mind is purified
  • Four Noble Truths – Basic framework of Buddhist thought
  • Four ways of knowing – the perfection of action, observing knowing, universal knowing, and great mirror knowing
  • Kenshō – Seeing one's "true nature" as inherently empty of a personal self
  • Khanti – Buddhist concept of patience, forbearance and forgiveness
  • Metta – Buddhist term meaning "loving-kindness"
  • Nekkhamma – Buddhist philosophical concept
  • Noble Eightfold Path – Buddhist practices leading to liberation from saṃsāra
  • Passaddhi – Buddhist philosophical concept
  • Sacca – Buddhist term meaning "real" or "true"
  • Upekkhā – Concept of equanimity in Buddhism
  • Vīrya – Buddhist term

References

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  1. ^ Keown, Damien (2003). A Dictionary of Buddhism. Oxford University Press. p. 218.
  2. ^ Monier-Williams, Monier (1899). "prā". A Sanskrit-English Dictionary. p. 652. Archived from the original on 2018-10-06. Retrieved 2012-08-14.)
  3. ^ Loy, David (1997). Nonduality. A Study in Comparative Philosophy. Humanity Books. p. 136.
  4. ^ Monier-Williams, Monier (1899). "jña" (PDF). A Sanskrit-English Dictionary. p. 425. Archived from the original (PDF) on 2016-03-03. Retrieved 2012-08-14.
  5. ^ a b Davids, Thomas William Rhys; Stede, William (1993). Pali-English Dictionary. Motilal Banarsidass Publ. p. 390. ISBN 978-81-208-1144-7. Archived from the original on 2016-12-07. Retrieved 2020-01-26.
  6. ^ a b c d Buddhaghosa (1991). The Path of Purification: Visuddhimagga (PDF). Translated by Ñāṇamoli, Bhikkhu. Buddhist Publication Society. pp. 431–432. ISBN 978-955-24-0023-0. Archived (PDF) from the original on 2020-01-18. Retrieved 2020-01-25.
  7. ^
  8. ^ a b Dhammapala, Acariya (1996). A treatise on the Paramis: from the commentary to the Cariyapitaka (PDF). Translated by Bodhi, Bhikkhu. Kandy, Sri Lanka: Buddhist Publication Society. pp. 5–6. ISBN 955-24-0146-1. OCLC 40888949. Archived (PDF) from the original on 2017-06-22. Retrieved 2020-01-26.
  9. ^ Kalupahana, David J. (15 January 1986). Nagarjuna: The Philosophy of the Middle Way. SUNY Press. p. 15. ISBN 978-1-4384-0820-0. Archived from the original on 2022-05-06. Retrieved 2020-01-31.
  10. ^ Buddhadasa, Bhikkhu (2017-05-16). Under the Bodhi Tree: Buddha's Original Vision of Dependent Co-arising. Simon and Schuster. p. 22. ISBN 978-1-61429-219-7. Archived from the original on 2022-05-06. Retrieved 2020-01-23.
  11. ^ a b Mingun, Sayadaw (2019-09-21). "Fourth Pāramī: The Perfection of Wisdom (paññā-pāramī)". www.wisdomlib.org. Archived from the original on 2022-05-06. Retrieved 2020-01-23.
  12. ^ a b Buddhaghosa (1991). The Path of Purification: Visuddhimagga (PDF). Translated by Ñāṇamoli, Bhikkhu. Buddhist Publication Society. pp. 434–435. ISBN 978-955-24-0023-0. Archived (PDF) from the original on 2020-01-18. Retrieved 2020-01-25.
  13. ^ a b Dhammadharo, Ajahn Lee (2012). Basic Themes: Four Treatises on Buddhist Practice (PDF). Translated by Thanissaro, Bhikkhu. USA: Metta Forest Monastery. p. 89. Archived (PDF) from the original on 2019-08-02. Retrieved 2020-01-26.
  14. ^ a b Thepyanmongkol, Phra (2012). A Study Guide for Right Practice of the Three Trainings. Wat Luang Phor Sodh. pp. 255–258. ISBN 978-974-401-378-1. Archived from the original on 2020-01-11. Retrieved 2020-01-23.
  15. ^ Buddhaghosa (1991). The Path of Purification: Visuddhimagga. Translated by Ñāṇamoli, Bhikkhu. Buddhist Publication Society. p. 433. ISBN 978-955-24-0023-0. Archived from the original on 2022-05-06. Retrieved 2020-10-28.
  16. ^ a b c d e f Buswell, Robert E; Lopez, Donald S. The Princeton Dictionary of Buddhism, p. 655. Princeton University Press, Nov 24, 2013.
  17. ^ Jannel, Romaric (June 2022). "Xuanzang and the Three Types of Wisdom: Learning, Reasoning, and Cultivating in Yogācāra Thought". Religions. 13 (6): 486. doi:10.3390/rel13060486. ISSN 2077-1444.
  18. ^ a b c d Williams, Paul (1989). Mahāyāna Buddhism: The Doctrinal Foundations. Psychology Press. pp. 43–44. ISBN 978-0-415-02537-9. Archived from the original on 2019-12-14. Retrieved 2020-01-29.
  19. ^ Makransky, John J. (1997-07-31). Buddhahood Embodied: Sources of Controversy in India and Tibet. SUNY Press. p. 109. ISBN 978-0-7914-3432-1. Archived from the original on 2022-05-06. Retrieved 2020-01-29.
  20. ^ Wright, Dale Stuart (2009). The Six Perfections: Buddhism and the Cultivation of Character. Oxford University Press. pp. 218–221. ISBN 978-0-19-538201-3. Archived from the original on 2021-06-24. Retrieved 2020-01-27.

Additional sources

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  • Nyanaponika Thera; Bhikkhu Bodhi (1999), Numerical Discourses of the Buddha: An Anthology of Suttas from the Anguttara Nikaya, Altamira Press, ISBN 0-7425-0405-0
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