|
|||||||||||||||||||||||||||||||||||||
|
|||||||||||||||||||||||||||||||||||||
Prajñā (Sanskrit) or paññā (Pali) has been translated as "wisdom," "understanding," "discernment," "cognitive acuity," or "know-how." In some sects of Buddhism, it especially refers to the wisdom that is based on the direct realization of the Four Noble Truths, impermanence, interdependent origination, non-self, emptiness, etc. Prajñā is the wisdom that is able to extinguish afflictions and bring about enlightenment.
Contents |
In the Pali Canon, paññā is defined in a variety of overlapping ways, frequently centering on concentrated insight into the three characteristics (impermanence, suffering, no-self) of all things and the Four Noble Truths.
For instance, when elaborating upon the Five Spiritual Faculties (faith, energy, mindfulness, concentration and wisdom), the Buddha describes paññā (here translated as "discernment") as follows:
Similarly, in discussing the Threefold Training of higher-virtue (adhi-sīla), higher-mind (adhi-citta) and higher-wisdom (or "heightened discernment," adhi-paññā), the Buddha describes paññā thusly:
In a subsequent discourse regarding the Threefold Training, the Buddha indicates that higher wisdom entails the application of concentration and insight to end "fermentations" (or "mental intoxicants"; Pali: āsava), effectively achieving arahantship:
In mapping the Threefold Training to the Noble Eightfold Path,[4] paññā is traditionally associated with "right view" (sammā-diṭṭhi) and "right resolve" (sammā-saṅkappa) which the Buddha defined as:
In to the fifth-century CE exegetic Visuddhimagga, Buddhaghosa states that the function of paññā is "to abolish the darkness of delusion" and that it is "manifested as non-delusion." Its proximate cause is concentration.[6]
Buddhaghosa provides the analogy of a tree to discuss the development of paññā:
Buddhaghosa instructs that, to achieve paññā, one should first learn about the soil, then the roots and then the trunk.[7]
The Prajñā-pāramitā Sutras, such as the Heart Sutra, describe prajñā as supreme, highest, incomparable, unequalled, and unsurpassed. It is spoken of as the principal means, by its enlightenment, of attaining nirvana, through its revelation of the true nature of all things.
The beginning of the Heart Sutra includes the phrase "...doing Prajñā..." indicating that prajñā is also an activity as well as an outcome, quality or state. As activity, prajñā can be described as "choiceless engagement" where "choiceless" means selflessly accepting outcomes as they develop while understanding interdependent co-existence and sunyata, followed by further engagement.
In the history of Zen Buddhism, the Sixth Patriarch Hui-neng (d. 713) emphasized the practice of prajñā in counterpoint to the quietistic and self-absorbed style of meditation that was then current. In so doing, he emphasized dynamic action and human involvement as essential to Zen practice.
Paññā is also listed as the fourth virtue of ten Theravada paramitas and prajñā is the sixth of the six Mahayana paramitas.
Norbu et al. (1999, 2001: pp. 136–137) render the 'mūla prajñā' (Sanskrit) where 'mula' may be set into English as 'root' (of a tree), thus:
These three aspects are the mula prajñā of the sadhana of Prajñā-Pāramitā, the "paramita of wisdom". Hence, these three are related to, but distinct from, the Prajñāpāramitā that denotes a particular cycle of discourse in the Buddhist literature that relates to the doctrinal "field" (Sanskrit: kṣetra[9]) of the second turning of the Dharmachakra.
Gyatrul (b.1924)[10], in a purport to the work of Chagmé (Wylie: karma-chags-med, fl. 17th century), rendered into English by Wallace (Chagmé et al., 1998: pp. 35–36), conveying the importance of internalizing and integrating the doctrine by extending the metaphor, states:
...do not let your Dharma be like rice in a bowl, always remaining separate from the container. Rather, apply Dharma by means of hearing, thinking, and meditating. One of these alone is not enough. All three must be practiced. If you lack hearing and thinking, you are not in a good position to meditate effectively. Such meditation is like trying to climb a mountain without your hands. However much you learn of the Dharma, practice it with faith and compassion. Apply it to your own mind. [11]
In a commentary to Rangjung Dorje's Namshe Yeshe Gepa (Wylie: rnam shes ye shes ‘byed pa) by Khenchen Thrangu Rinpoche rendered into English by Peter Roberts (2001), the mulaprajna are discussed thus:
We shouldn’t believe in something just because the Buddha, or some great scholar or lama says so. We need a very clear and profound conviction that the Buddha’s teachings are correct and this is gained by using analysis and our own intelligence. Therefore, after our teacher has taught us the path, we should analyze and thoroughly contemplate the teachings, and so gain the second type of understanding, which arises from this contemplation.
This understanding based on listening and contemplation is not enough—this alone cannot transform our mind. This final transformation is accomplished by the practice of meditation.[12]
|
|
Wikis
Search
