-By Vipassana Research Institute
The Pāli term 'bhāvanā-mayā paññā' means 'experiential wisdom'. Bhāvanā1 is meditation through which wisdom (paññā) is cultivated. In order to understand the essence of the term 'bhāvanā-mayā paññā' and its relevance to 'vedanā' (sensation), we first need to understand the meaning of the term 'paññā'. 'Paññā' is derived from the root 'ña', which means 'to know', prefixed by 'pa', meaning 'correctly'. Thus, the literal English translation of the word 'paññā' is 'to know correctly'. Commonly used equivalents are such words as 'insight', 'knowledge' or 'wisdom'. All these convey aspects of paññā, but, as with all Pāli terms, no translation corresponds exactly.
In the ancient texts, paññā is defined more precisely as yathā-bhūtaṃ-ñāṇa-dassanaṃ,3 seeing things as they are, not as they appear to be. That is, understanding the true nature of anicca (impermanence), dukkha (suffering) and anattā (not-self/substancelessness) in all things. This realisation leads to the ultimate truth of nibbāna. It may also be defined as ‘Pakārena jānātī’ti paññā’. Wisdom is knowing things in different ways. The Visuddhimagga elaborates on this, explaining that the characteristic of paññā is to penetrate the true nature of things. Its function is to dispel the darkness of ignorance and prevent one from becoming bewildered by its manifestation. Its immediate cause is concentration (samādhi). Hence the words, “He whose mind is concentrated knows and sees things according to reality.” 4
The texts mention three types of paññā: suta-mayā paññā, cintā-mayā paññā and bhāvanā-mayā paññā.5 Suta-mayā paññā is wisdom obtained from listening to others, from being instructed by others about impermanence, suffering and substancelessness. It may also develop from reading sacred texts.6 This type of paññā is clearly dependent on an external source. Thus, suta-mayā paññā consists of learning which has been gained by listening to others (parato sutvā paṭilabhati).7 Such wisdom is parokkha (inferred knowledge). This may inspire one to tread on the path of Dhamma but in itself cannot lead to the attainment of liberation.
Cintā-mayā paññā is the wisdom obtained from one's own thinking, not just from hearing others (parato asutvā paṭilabhati).8 It is the understanding of impermanence, suffering and substancelessness from what one has grasped by means of one's own intellect. It is the process of intellectually analysing something to see whether it is logical and rational. Having gone through such a process, one can then accept a teaching intellectually. One may thereby become knowledgeable about the theory of Dhamma and may be able to explain it to others. One may even be able to help others realise the fact of anicca, dukkha and anattā, but still one cannot obtain liberation for oneself. On the contrary, there is a danger that one may accumulate more mental defilements by developing ego since one lacks the direct experience of wisdom.
Sometimes we find in the texts a change in the order of suta-mayā paññā and cintā-mayā paññā. At times cintā-mayā paññā is mentioned first, followed by suta-maya paññā and bhāvanā-mayā paññā. At times, suta-mayā paññā is followed by cintā-mayā paññā and bhāvanā-mayā paññā. But in both cases, bhāvanā-mayā paññā comes at the end and is of prime importance for the realisation of truth. It does not make any difference in which order we find the first two. Initially a person may listen to the Dhamma from an outside source—suta-mayā paññā—and then develop cintā-mayā paññā by rationally thinking about it, trying to understand anicca, dukkha and anatta intellectually, and thereby develop yoniso manasikara (right thinking). Or one may start with cintā-mayā paññā, one's own intellectual understanding, by reflecting rationally on anicca, dukkha and anattā, and then, by listening to others (suta-mayā paññā), one may confirm one's intellectual understanding. We must understand that regardless of which of the two occurs first, neither can provide liberation. Liberation results only from bhāvanā-mayā paññā.
Bhāvanā-mayā paññā is the wisdom obtained by meditation—the wisdom that comes from the direct experience of the truth. This development of insight is also called vipassanā-bhavana (Vipassana meditation). The meditator makes right effort and so realises for oneself that everything in the world is transitory, a source of suffering, and substanceless. This insight is not the mere acceptance of what someone else has said, nor the product of deductive reasoning. It is, rather, the direct comprehension of the reality of anicca, dukkha and anattā.
To develop bhāvanā-mayā paññā, we must experience all phenomena and understand their true nature. And this is done through experiencing vedanā (body sensations), because it is through these sensations that the totality of our nature manifests itself as pañcakkhandhā (the five aggregates). The Dhammasangani states:
Vedayati ti vedanā, sā vedayita lakkhaṇā, anubhavanarasā...9
That which feels the objects is feeling (vedanā); its characteristic is to experience, its function is to realise the object….
It is through vedanā that we experience all phenomena—that we can directly experience our true nature of arising and passing away, that we experience anicca. Further, with every phenomenon, vedanā is present. As the Buddha said:
Vedanā-samosaraṇā sabbe dhammā.10
Everything that arises in the mind is accompanied by sensation.
Therefore, the specific tool that a Vipassana meditator uses to develop experiential wisdom is bodily sensation. By observing sensations objectively throughout the body, it is realised that they all have the same nature of arising and passing away (uppāda-vaya dhammino); the nature of impermanence. Having experienced this fact, one realises that not only unpleasant sensations but pleasant as well as neutral sensations are also a source of suffering. Further, by observing the ephemeral nature of all sensations, the meditator realises how insubstantial they are. They are changing every moment. That which is changing cannot be a source of happiness because a pleasant arisen sensation will eventually pass away, resulting in suffering due to our attachment to it. Moreover, these sensations are beyond our control and arise regardless of what we wish (anattā).
Through vedanā, one can realise that all the other aggregates have the same nature of anicca, dukkha and anattā. By observing sensations throughout the body, the awareness becomes sharper and subtler, and the entire process of mind can be observed. The observation of vedanā is the most direct and tangible way to experience the reality of the entire mind-matter phenomenon. The comprehensive insight gained through vedanā, that is, by direct experience of vedanā (paccanubhoti), is bhāvanā-mayā paññā. Through this insight, one sees things as they really are (yathā-bhūta pajānāti), and with repeated practice, one is gradually freed from the past conditioning of lobha (greed), dosa (hatred) and moha (ignorance). This leads to liberation.
The teachings of a Buddha are not for mere intellectual entertainment but to be directly experienced, because this alone can free one from the ingrained habit pattern of reacting with craving and aversion. Freedom from this past habit pattern is possible when one works with the body sensations. When one experiences pleasant sensations, at that moment, the past mental habit of craving arises. If one observes this objectively with anicca-bodha (realisation of impermanence), the force of craving will gradually diminish and be eradicated.
In the same way, when one experiences an unpleasant sensation, at that moment the past mental habit pattern of aversion will arise. If one observes this objectively with anicca-bodha, then the force of aversion will gradually diminish and get eradicated. Similarly, when one experiences neutral sensations, at that moment, the past mental habit pattern of ignorance arises. If one observes this experience objectively with anicca-bodha, the force of ignorance will gradually diminish and be eradicated. Therefore, a Vipassana meditator specifically uses vedanā as a tool to change the habit pattern of the mind and to eradicate the anusaya (deep-rooted latent tendencies to react). In this way, bhāvanā-mayā paññā changes the habit pattern of the mind through the development of insight into one's nature with the help of vedanā. The Vipassana meditator attains this insight through observing bodily sensations. The deeper and more constant this insight, the closer one approaches the Ultimate Truth and the closer one comes to freedom from suffering.
This is the relevance of vedanā in the development of bhāvanā-mayā paññā, the one and only way for liberation—ekāyano maggo.
Notes: (All references are to the VRI edition.)
- A Dictionary of the Pāli Language, ed. R. C. Childers, Kegan Paul Ltd., London, 1909, p. 330
- Pāli-English Dictionary, ed. T. W. Rhys Davids, Pāli Text Society, London, 1925,
- 392
- Paṭisambiḍhamagga, 2.30 Yuganaddhavaggo, Dhammacakkapavattanavāro
- Visuddhi-Magga, 14.424 Khandhaniddeso, Paññākathā, Dhammasabhāvapaṭivedhalakkhanā paññā, dhammānaṃ sabhāvapaṭicchādakamohandhakāraviddhaṃsanarasā, asammohapaccupaṭṭhānā. ‘‘Samāhito yathābhūtaṃ jānāti passatī’’ti vacanato pana samādhi tassā padaṭṭhānaṃ.
- Dīgha Nikāya 3.305; Pāthikavaggapāḷi Saṅgītisuttaṃ; Vibhaṅga, Ñāṇavibhaṅgo 14 753
- Rhys Davids, op. cit., p. 718
- Vibhaṅga, Ñāṇavibhaṅgo 14 753
- Loc. cit
- Dhammasangani Aṭṭhakathā 1, Kāmāvacarakusalapadabhājanīya Dhammuddesavāro Phassapañcamakarāsivaṇṇanā; Abhidhammattha-saṅgaha, Hindi translation and commentary by Venerable Dr. U Rewata Dhamma, Vārāṇaseyya Sanskrit Vishvavidyalaya, Varanasi, Vol 1, p. 101.
- Aṅguttara Nikāya 3.8.83 Mūlakasuttaṃ