5.5. Mental Power of Wisdom (Paññābala or Prajñā)

[Full title: The Five Mental Powers (Pañcabalāni or Bala)—(5): Mental Power of Wisdom (Paññābala or Prajñā)]

The wisdom is paññā, the highest virtue of all.

“Wisdom is based on concentration, because of the saying: ‘One who is concentrated knows, sees what really is.’”^[1]

“Wisdom” is, of course, only a very approximate equivalent of paññā. The Buddhist conception of “wisdom” is not unlike this, but more precise. It is best clarified by first giving its connotations, and then its actual definition.

The commentary of Dhammasaṅgaṇī^[2] mentions the connotations of paññā: “On that occasion the dominant of wisdom is wisdom, understanding, search, research, search for dhamma; discernment, discrimination, differentiation, erudition, expert skill, subtlety, clarity, reflection, investigation, amplitude, sagacity, a guide (to true welfare and to the marks as they truly are), insight, comprehension, a goad (which urges the mind to move back on the right track); wisdom, wisdom as virtue, wisdom as strength (because ignorance cannot dislodge it), the sword of wisdom (which cuts through the defilements), the lofty (and overpowering) height of wisdom, the light, luster and splendour of wisdom, the treasure of wisdom, absence of delusion, search for dhammas, right view.” From mere cleverness wisdom is distinguished by its spiritual purpose, and we are told expressly that it is designed “to cut off the defilements.”

Now to the actual definition: “Wisdom penetrates into dhammas as they are in themselves. It disperses the darkness of delusion, which covers up the own-being of dhammas.”

What then does wisdom meditate about? Wisdom may be held to concern itself with three possible topics: (1) true reality; (2) the meaning of life; (3) the conduct of life. Buddhist tradition assumes that the second and third depend on the first. In its essence wisdom is the strength of mind which permits contact with the true reality, which is also called the realm of dhammas. Delusion, folly, confusion, ignorance and self-deception are the opposites of wisdom. It is because ignorance, and not sin, is the root evil that wisdom is regarded as the highest virtue. A holiness which is devoid of wisdom is not considered impossible, but it cannot be gained by the path of knowledge, to which alone these descriptions apply.

The antithesis of wisdom (paññā) is delusion (sammoha). It is ignorance, lack of clarity, vagueness and absence of lucidity of mind. It is the darkness shrouding the mind. This delusion cannot be removed by ordinary wisdom (pakati-paññā), nor by erudition (pariyatti-paññā), even if that comprises knowledge of the whole Tipiṭaka.

It is only wisdom developed by meditation, (bhāvanā-paññā) that has set up mindful body contemplation, which can gradually dispel delusion.

Hence did the Buddha say:

“He develops the powers of faith, energy, mindfulness, concentration and wisdom.” (saddhābalaṃ bhāveti…)

In this world, the strength of builders lies in good tools, such as awls, chisels, axes, knives, saws, etc. Only when equipped with such tools can they undertake to build. Similarly, in the sāsana, the tools of tranquillity and insight meditation (samatha) and (vipassanā) for achieving the knowledge of the paths and fruitions of Sainthood (magga- and phala-ñāṇā) consist of developed faith, developed energy, developped mindfulness, developed concentration and developed wisdom (bhāvanā-saddhā, etc.), which are developed through one of the satipaṭṭhānas, such as mindfulness of breathing. These five powers are the strength of meditators (yogāvacara). Hence these five powers must be developed in order to undertake successfully the work of tranquility and insight meditation within the Buddha-sāsana. This is the meaning of the word bhāveti (he develops) in the text quoted above.

When these five faculties are developed they destroy the five fetters that pull upward (uddhambhāgiya saṃyojana).^[3] With these five powers, release of mind through loving-kindness (mettācetovimutti) is developed.^[4] Morality (sīla) is the foundation on which the five powers stand.

With these statements with regard to the five mental powers are considered together, they indicate that the five powers are nothing but the path that leads to nibbāna; here the path is elaborated from a different angle. The last two powers, concentration (samādhi) and wisdom (paññā) are the last two stages in the threefold discipline (tisikkhā), another description of the path. Sīla, the first stage in the tisikkhā, is not given here, obviously because it is understood to precede samādhi and paññā. In fact, it is said clearly that the five powers stand on sīla.^[5] In the noble eightfold path vīriya, sati, samādhi and paññā are four stages. Vīriya appears as sammā-vāyama, sati as sammā-sati, samādhi as sammā-samādhi and paññā as sammā-diṭṭhi. One who is possessed of these powers is, therefore, identical with one who has realized nibbāna. The Buddha possesses them, and so do all the arahants.

The development of these five mental powers is identified with the path that leads to the uncompounded, i.e., nibbāna (asaṅkhatagamimagga).^[6]

Footnotes and references:

[1]:

SN III, p. 13

[2]:

Vbh-A, p. 147-149

[3]:

SN V, p. 251

[4]:

Patis II, p. 133-4

[5]:

Mil, p. 33

[6]:

SN IV, p. 361