() or () is a Buddhist term often translated as "wisdom", "transcendental 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: ("impermanence"), ("dissatisfaction" or "suffering"), and ("non-self" or "egolessness"). MahÃÂyÃÂna texts describe it as the understanding of ("emptiness"). It is part of the Threefold Training in Buddhism, and is one of the ten of TheravÃÂda Buddhism and one of the six MahÃÂyÃÂna .
is often translated as "wisdom", some scholars such as Damien Keown claimed that it is closer in meaning to "insight", "non-discriminating knowledge" or "intuitive apprehension", while some others argue that it should be translated to "analytical appreciative understanding", however, Edward Conze believed that "wisdom" is still the most proper translation.
The component parts of the word are:
Hence the word Prajñàcomposed of these two parts can be translated as "Supreme Understanding" or "Transcendental Wisdom".
Pali scholars T. W. Rhys Davids and William Stede define () as "intelligence, comprising all the higher faculties of cognition" and "intellect as conversant with general truths".
British Buddhist monk and PÃÂli scholar ÃÂÃÂá¹Âamoli Bhikkhu translates (), as "understanding", specifically the "state of understanding". ÃÂÃÂá¹Âamoli Bhikkhu notes that PÃÂli makes a distinction between the "state of understanding" () and the "act of understanding" () in a way different from how English does.
is the fourth virtue of ten found in late canonic (Khuddaka NikÃÂya) and TheravÃÂdan commentary, and the sixth of the six MahÃÂyÃÂna . It is the third level of the Threefold Training in Buddhism consisting of , , and .
Theravada Buddhist commentator Acariya Dhammapala describes as the comprehension of the characteristics of things or phenomena with skillful means. Dhammapala states that has the attribute of penetrating the true nature of phenomena.
Abhidharma commentaries relate that there are three types of :
Thai Buddhist monk and meditation-master Ajahn Lee classifies the first two types of as on the theory-level and the last as on the practice-level. Ajahn Lee states that this results in two levels of : mundane which is the comprehension of worldly and subjects, and transcendent which is an awareness of the supramundane that is realized by enlightened beings.
Abhidharma commentaries describe seven ways to gain :
==== ==== Buddhaghosa states in his commentary and meditation treatise, the Visuddhimagga, that there are many different types and aspects of but does not define them all. Buddhaghosa specifies in relation to Buddhist meditation as being specifically ("insight wisdom"), meaning insight knowledge endowed with virtue.
Buddhaghosa defines as âÂÂknowing in a particular mode separate from the modes of perceiving () and cognizing ()âÂÂ. Buddhaghosa makes the analogy of how a child, villager, and money-changer sees money to explain his definition. The child can perceive () coins through the senses but does not know the value, the villager knows the value of the coins and is conscious () of the coins' characteristics as a medium of exchange, and the money-changer has an understanding () 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.
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. Buddhaghoá¹£a states that the function of is "to abolish the darkness of delusion" in order to understand the "individual essence of states".
In Mahayana Buddhism and in the northern Abhidharma schools, prajñà(Tibetan: shes rab; Chinese: èÂÂ¥/æ §, bà ÂrÃÂ/huì; Japanese: hannya) or understanding, is one of the five mental factors (caitta) present in all wholesome (kuà Âala) mental states. Prajñàinvolves the precise and analytical discernment of dharmas (phenomena) as expounded in Buddhist teachings. This wisdom allows practitioners to distinguish between virtues and flaws, thereby dispelling doubt and fostering clarity.
Prajñàis also one of the five spiritual faculties (pañcendriya) and powers (pañcabala). It works alongside faith (à ÂraddhÃÂ) to overcome skepticism (vicikitsÃÂ) and cultivates balanced spiritual development. As one of the three primary trainings (trià Âiká¹£ÃÂ), along with morality (à Âëla) and concentration (samÃÂdhi), prajñàtranscends mere mental stability achieved through meditation. It entails a deep comprehension of reality, often compared to a sword that cuts through ignorance.
According to Mahayana sources like the YogÃÂcÃÂrabhà «mi-à ÂÃÂstra, to cultivate prajñàone must also cultivate ethics (sëla), since a mind free of guilt is one which is psychologically fertile for the arising of wisdom.
Three distinct forms of prajñà(Sanskrit: trividhàprajñÃÂ; Chinese: ä¸Âæ §) are recognized in the Indian YogÃÂcÃÂrabhà «mi-à ÂÃÂstra, reflecting different ways a Buddhist can attain an understanding of reality or three capabilities of knowledge. These three are:
These three forms of wisdom are always discussed in this order, indicating that they are a progressive and developmental process, from a more foundational kind of wisdom to a more complete form of wisdom (though this does not indicate one abandons the earlier wisdoms on attaining the latter forms). The three types of wisdom are said to be âÂÂgenerated through practiceâ (prayogajÃÂ). One list of practices which is closely linked to the three types of wisdom are found in various sources, including the MahÃÂyÃÂnasà «trÃÂlaá¹ kÃÂra, and consist of ten practices âÂÂassociated with the DharmaâÂÂ: "copying (lekhanÃÂ), worshipping (pà «janÃÂ), gifting (dÃÂnam), hearing (à Âravaá¹Âam), speaking (vÃÂcanam), memorizing (udgrahaá¹Âam), clarifying (prakÃÂà ÂanÃÂ), reciting (svÃÂdhyÃÂyanam), reflecting (cintanÃÂ), and cultivating (bhÃÂvanÃÂ)."
While the term prajñàcan refer to all kinds of understanding and discernment of Buddhist truths (such as understanding the four noble truths, the various dharmas taught in Abhidharma, the various Buddhist theories of rebirth and enlightenment etc.), the highest kind of prajñàin Mahayana is PrajñÃÂpÃÂramitÃÂ, 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.
According to Paul Williams, Mahayana considers the analysis of found in the Hinayana and Abhidharma texts to be incomplete in comparison to Mahayana teachings on wisdom. For Mahayana, the abhidharma descriptions of stops at the discernment of as the final reality, but Mahayana and some non-Mahayana schools go on to teach that all s (all phenomena) are empty (). Williams goes on to say that the meaning of according to Mahayana PrajñÃÂpÃÂramitàsutras is ultimately the state of understanding emptiness (). This view of prajñàis found in texts like the Heart Sutra which states that those who want "to practice the profound perfection of wisdom () 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.