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Prajñā (प्रज्ञा) orpaññā (𑀧𑀜𑁆𑀜𑀸) is a Buddhist term often translated as "wisdom", "transcendental wisdom", "insight", "intelligence", or "understanding". It is described inBuddhist texts as the understanding of the true nature of phenomena. In the context ofBuddhist meditation, it is the ability to understand thethree characteristics of all things:anicca ("impermanence"),dukkha ("dissatisfaction" or "suffering"), andanattā ("non-self" or "egolessness").Mahāyāna texts describe it as the understanding ofśūnyatā ("emptiness"). It is part of theThreefold Training in Buddhism, and is one of the tenpāramīs ofTheravāda Buddhism and one of the six Mahāyānapāramitās.
Prajñā is often translated as "wisdom", some scholars such asDamien Keown claimed that it is closer in meaning to "insight", "non-discriminating knowledge" or "intuitive apprehension",[1] 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.[2]
The component parts of the word are:
Hence the word Prajñā composed of these two parts can be translated as "Supreme Understanding" or "Transcendental Wisdom".
Pali scholarsT. W. Rhys Davids and William Stede definepaññā (prajñā) as "intelligence, comprising all the higher faculties of cognition" and "intellect as conversant with general truths".[6]
British Buddhist monk and Pāli scholarÑāṇamoli Bhikkhu translatesprajñā (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.[7]
Paññā is the fourth virtue of tenpāramīs found in late canonic (Khuddaka Nikāya) and Theravādan commentary, and the sixth of the six Mahāyānapāramitās.[8] It is the third level of theThreefold Training in Buddhism consisting ofsīla,samādhi, andpaññā.[6]
Theravada Buddhist commentator Acariya Dhammapala describespaññā as the comprehension of the characteristics of things or phenomena with skillful means.[9][10] Dhammapala states thatpaññā has the attribute of penetrating the true nature of phenomena.[9]
Abhidharma commentaries relate that there are three types ofpaññā:[11][12][13]
Thai Buddhist monk and meditation-masterAjahn Lee classifies the first two types ofpaññā asdhamma on the theory-level and the last asdhamma on the practice-level.[14] Ajahn Lee states that this results in two levels ofpaññā: mundanepaññā which is the comprehension of worldly anddhamma subjects, and transcendentpaññā which is an awareness of the supramundane that is realized by enlightened beings.[14]
Abhidharma commentaries describe seven ways to gainpaññā:[12]
Buddhaghosa states in his commentary and meditation treatise, theVisuddhimagga, that there are many different types and aspects ofpaññā but does not define them all.[7] Buddhaghosa specifiespaññā in relation to Buddhist meditation as being specificallyvipassanā-paññā ("insight wisdom"), meaning insight knowledge endowed with virtue.[15]
Buddhaghosa definesvipassanā-paññā as “knowing in a particular mode separate from the modes of perceiving (sañjānana) and cognizing (vijjānana)”.[7] 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.[7]
Paññā in the context of Buddhist meditation is described as the ability to understand thethree characteristics of all things, namelyimpermanence,suffering, andnon-self.[15] Buddhaghoṣa states that the function ofpaññā is "to abolish the darkness ofdelusion" in order to understand the "individual essence of states".[16]
In Mahayana Buddhism and in the northern Abhidharma schools, prajñā (Tibetan:shes rab; Chinese: 般若/慧,bōrě/huì; Japanese:hannya) or understanding, is one of the five mental factors (caitta) present in all wholesome (kuśala) mental states. Prajñā involves the precise and analytical discernment ofdharmas (phenomena) as expounded in Buddhist teachings. This wisdom allows practitioners to distinguish between virtues and flaws, thereby dispelling doubt and fostering clarity.[17]
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.[17] As one of the three primary trainings (triśikṣā), along with morality (śīla) and concentration (samādhi), prajñā transcends mere mental stability achieved through meditation.[17] It entails a deep comprehension of reality, often compared to a sword that cuts through ignorance.[17]
According to Mahayana sources like theYogācārabhūmi-śāstra, to cultivate prajñā one must also cultivate ethics (sīla), since a mind free of guilt is one which is psychologically fertile for the arising of wisdom.[18]
Three distinct forms of prajñā (Sanskrit: trividhā prajñā; Chinese: 三慧) are recognized in the IndianYogācārabhūmi-Śāstra, reflecting different ways a Buddhist can attain an understanding of reality or three capabilities of knowledge.[17][18] These three are:[17][18]
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).[18] The three types of wisdom are said to be “generated through practice” (prayogajā). One list of practices which is closely linked to the three types of wisdom are found in various sources, including theMahāyānasūtrālaṅkāra, and consist of ten practices “associated with the Dharma”: "copying (lekhanā), worshipping (pūjanā), gifting (dānam), hearing (śravaṇam), speaking (vācanam), memorizing (udgrahaṇam), clarifying (prakāśanā), reciting (svādhyāyanam), reflecting (cintanā), and cultivating (bhāvanā)."[18]
While the term prajñā can refer to all kinds of understanding and discernment of Buddhist truths (such as understanding thefour noble truths, the various dharmas taught inAbhidharma, the various Buddhist theories of rebirth and enlightenment etc.), the highest kind of prajñā in Mahayana isPrajñāpāramitā, 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 forbodhisattvas striving for enlightenment and a genre of texts detailing this profound wisdom. These teachings emphasize the realization of ultimate truth as a means to attainBuddhahood.[17]
According toPaul Williams,Mahayana considers the analysis ofprajñā found in theHinayana andAbhidharma texts to be incomplete in comparison to Mahayana teachings on wisdom.[19] For Mahayana, the abhidharma descriptions ofprajñā stops at the discernment ofdharmas as the final reality, but Mahayana and some non-Mahayana schools go on to teach that alldharmas (all phenomena) are empty (śūnyatā).[19][20] Williams goes on to say that the meaning ofprajñā according to MahayanaPrajñāpāramitā sutras is ultimately the state of understanding emptiness (śūnyatā).[19] This view of prajñā is found in texts like theHeart 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.[21]
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