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paññā Part of a series on Buddhism Portal of Buddhism History of Buddhism Timeline - Buddhist councils Major Figures Gautama Buddha Disciples · Later Buddhists Dharma or Concepts Four Noble Truths Noble Eightfold Path Three marks of existence Dependent Origination Saṃsāra · Nirvāṇa Skandha · Cosmology Karma · Rebirth Practices and Attainment Buddhahood · Bodhisattva 4 Stages of Enlightenment Wisdom · Meditation · Precepts Pāramitās · Three Jewels Monastics · Laity Countries and Regions Schools Theravāda · Mahāyāna Vajrayāna Texts Pali Canon · Tibetan Canon Chinese Canon Related topics Criticism Comparative Studies Cultural elements 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. 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.

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