Five Wisdoms

The Five Wisdoms (Sanskrit: "pañca-jñāna"; Tibetan: "ye_shes_lnga ye shes lgna" [ [http://rywiki.tsadra.org/index.php/ye_shes_lnga ye shes lgna Rangjung Yeshe Dictionary] ] ; Japanese: "go-chi") is an "upāya" or 'skillful means' doctrine of Mahayana Buddhism. The Five Wisdoms may be understood as the indivisible 'continuüm of "bodhi" ' (Sanskrit: "citta santana"), especially according to "Yogācarā" based Mahāyāna doctrines, ultimately derived from the "Buddhabhūmi Sūtra". [Keown, Damien (ed.) with Hodge, Stephen; Jones, Charles; Tinti, Paola (2003). "A Dictionary of Buddhism". Great Britain, Oxford: Oxford University Press. P.209. ISBN 0-19-860560-9]

Capriles (2003: p.197) in discussing the 'view' (Sanskrit: "drishti") of the Inner Tantras of the Third Turning of the Dharmachakra states that:

Concerning the principally “inner” or “outer” character of the teachings contained in sutras of the Third Promulgation, definitively the more “inner” ones are those that teach that all that manifests or appears, either as subject or as object, is based on primordial gnosis (Skt., jñana; Tib., yeshe [ye-shes] ) rather than on mind, and that emphasize the fact that consciousness is a conditioned, delusive, impermanent appearance that disappears upon Awakening. [Capriles, Elías (2003). "Buddhism and Dzogchen: The Doctrine of the Buddha and the Supreme Vehicle of Tibetan Buddhism - Part One Buddhism: A Dzogchen Outlook." University of the Andes:Mérida, Venezuela. Source: [http://eliascapriles.dzogchen.ru/buddhismanddzogchen1.pdf] (accessed: January 14, 2008) p.197]

In the abovementioned quotation, "consciousness" is to be understood as an English rendering of "vijñāna" (Sanskrit) as in the Eight Consciousnesses and "all that manifests or appears" is to be understood as 'phenomena' or "dharmas" (Sanskrit) in Buddhist phenomenology. "Jñāna" (Sanskrit) is rendered into English as 'primordial gnosis'. In addition, for clarity "mind" in this instance is an English rendering of "citta" (Sanskrit) that may be viewed as either 'absolute' and/or 'relative' according to the Doctrine of the Two Truths. "Awakening" is an English rendering of "bodhi" (Sanskrit).

Nomenclature and etymology

"Pañca-jñāna" is orthographically rendered into English as: Five Wisdoms, Five Awarenesses, Five Pristine Cognitions.

"Pañca-jñāna"

The "pañca-jñāna" are:
# "Tathatā-jñāna"
# "Ādarśa-jñāna"
# "Samatā-jñāna"
# "IAST|Pratyavekṣaṇa-jñāna"
# "IAST|Kṛty-anuṣṭhāna-jñāna"

"Tathatā-jñāna"

Keown, "et. al." (2003) hold that the "Tathatā-jñāna" is the "jñāna" of Suchness or "Dharmadātu" [ [http://www.answers.com/topic/dharma-dh-tu Dharmadātu] ] , "the bare non-conceptualizing awareness" of "Śūnyatā", the universal substrate of the other four "jñāna". [Keown, Damien (ed.) with Hodge, Stephen; Jones, Charles; Tinti, Paola (2003). "A Dictionary of Buddhism". Great Britain, Oxford: Oxford University Press. P.209. ISBN 0-19-860560-9]

"Ādarśa-jñāna"

Keown, "et. al." (2003) hold that the "Ādarśa-jñāna" is the "jñāna" of "Mirror-like Awareness", "devoid of all dualistic thought and ever united with its 'content' as a mirror is with its reflections". [Keown, Damien (ed.) with Hodge, Stephen; Jones, Charles; Tinti, Paola (2003). "A Dictionary of Buddhism". Great Britain, Oxford: Oxford University Press. P.209. ISBN 0-19-860560-9] "Ādarśa" is Sanskrit for "mirror", the term may be parsed into the etymon of "darśana" with a grammatical adposition.

Kalupahana (1991: p.99) proffers that:

"Samatā" is also identical with the second "ādarśa" when "samatā" becomes the non-duality of "upāya" and "prajñā". [Kalupahana, David J. (1991). "Buddhist Thought and Ritual". Paragon House. Source: [http://books.google.com/books?id=x_FJcRDXhfQC&pg=PA99&lpg=PA99&dq=buddhabhumi+sutra+five+wisdoms&source=web&ots=uFOyglJFWr&sig=hotOKHqMc7T-BgUQBKq24re0eQI] (accessed: November 23, 2007)]

"Samatā-jñāna"

Keown, "et. al." (2003) hold that the "Samatā-jñāna" is the "jñāna" of the "Awareness of Sameness", which perceives the sameness, the commonality of "dharmas" or phenomena. [Keown, Damien (ed.) with Hodge, Stephen; Jones, Charles; Tinti, Paola (2003). "A Dictionary of Buddhism". Great Britain, Oxford: Oxford University Press. P.209. ISBN 0-19-860560-9]

Kalupahana (1991: p.99) proffers that:

The "Tattvāloka" says "The wisdom of equality of Tathāgata is the non-dual method of "upāya" and "prajñā", and it is the wisdom of the universal that can be tasted in the "dharmādhtu"." [Kalupahana, David J. (1991). "Buddhist Thought and Ritual". Paragon House. Source: [http://books.google.com/books?id=x_FJcRDXhfQC&pg=PA99&lpg=PA99&dq=buddhabhumi+sutra+five+wisdoms&source=web&ots=uFOyglJFWr&sig=hotOKHqMc7T-BgUQBKq24re0eQI] (accessed: November 23, 2007)]

"IAST|Pratyavekṣaṇa-jñāna"

Keown, "et. al." (2003) hold that the "IAST|Pratyavekṣaṇa-jñāna" is the "jñāna" the Investigative Awareness, that perceives the , the uniqueness of "dharmas". [Keown, Damien (ed.) with Hodge, Stephen; Jones, Charles; Tinti, Paola (2003). "A Dictionary of Buddhism". Great Britain, Oxford: Oxford University Press. P.209. ISBN 0-19-860560-9]

"IAST|Kṛty-anuṣṭhāna-jñāna"

Keown, "et. al." (2003) hold that the "IAST|Kṛty-anuṣṭhāna-jñāna" is the "jñāna" of "Accomplishing Activities", the awareness that "spontaneously carries out all that has to be done for the welfare of beings, manifesting itself in all directions". [Keown, Damien (ed.) with Hodge, Stephen; Jones, Charles; Tinti, Paola (2003). "A Dictionary of Buddhism". Great Britain, Oxford: Oxford University Press. P.209. ISBN 0-19-860560-9]

Historical development of the Five Wisdoms

Emergence of "Pañca-jñāna"

Kalupahana (1991: p.99) in drawing together the "Buddhabhūmi-sutra", "Buddhabhūmi-vyākhyāna", "Śilabhadra", "Tathāgata", "upāya", "prajñā", nonduality, "IAST|Tattvasaṃgraha", "Tattvāloka", "svabhāva", "dharmdhātu", "Bhāvanākrama", "IAST|nirmāṇakāya", "sambhogakāya" and "dharma-kāya" and the Five Wisdoms states:

The idea that "upāya" and "prajñā" are non-dual is also expressed in the commentary on the "IAST|Tattvasaṃgraha". The "Tattvāloka" says "The wisdom of equality of Tathāgata is the non-dual method of "upāya" and "prajñā", and it is the wisdom of the universal that can be tasted in the "dharmādhtu"." In the Chinese version of the "Bhāvanākrama", there is a final section outlining the relationship between the three-fold "buddha-kāya" and the five-fold wisdom of the Tathāgatas. The five-fold wisdom of the Tathāgatas are "dharmadhātu-svabhāva", "ādarśa", "samatā", "IAST|pratyavekṣaṇa", and "IAST|kṛtyānusthāna". Each type of wisdom is associated with five Buddhas, i.e., "dharmadhātu-svabhāva" with Mahāvairocana, "ādarśa" with IAST|Akṣobhya, "samatā" with Ratnasambhava, "IAST|pratyavekṣaṇa" with Amitāyus, and "IAST|kṛtyānusthāna" with Amoghasiddhi. Kamalasila further explains that the first two forms of wisdom ("dharmadhātu-svabhāva" and "ādarśa") belong to "dharma-kāya", "samatā" and "IAST|pratyavekṣaṇa" to "sambhogakāya", and the last "IAST|kṛtyānusthāna" to "IAST|nirmāṇakāya". The theory of the five-fold wisdom and its relation to the Buddha-"kāya" was originally formulated in the "Buddhabhūmi-sutra" and the "Buddhabhūmi-vyākhyāna" by Śilabhadra. [Kalupahana, David J. (1991). "Buddhist Thought and Ritual". Paragon House. Source: [http://books.google.com/books?id=x_FJcRDXhfQC&pg=PA99&lpg=PA99&dq=buddhabhumi+sutra+five+wisdoms&source=web&ots=uFOyglJFWr&sig=hotOKHqMc7T-BgUQBKq24re0eQI] (accessed: November 23, 2007)]

Five Wisdoms and the Six Perfections

Kalupahana (1991: p.99) in linking the Six Perfections, "upāya", "prajñā" and "IAST|mokṣa" proffers that:

Kamalasila concluded that the first five perfections correspond to the "upāya" and the last to "prajñā". When "upāya" and "prajñā" are perfectly united, then "mokṣa" or perfect liberation of mind will result. [Kalupahana, David J. (1991). "Buddhist Thought and Ritual". Paragon House. Source: [http://books.google.com/books?id=x_FJcRDXhfQC&pg=PA99&lpg=PA99&dq=buddhabhumi+sutra+five+wisdoms&source=web&ots=uFOyglJFWr&sig=hotOKHqMc7T-BgUQBKq24re0eQI] (accessed: November 23, 2007)]

"Yogācarā" refinement of the "Pañca-jñāna"

Keown, "et. al." (2003) identify a relationship between the "Pañca-jñāna" and the Eight Consciousnesses of "Yogācarā" thought: the "Pañca-jñāna" "emerge through a transformation (parāvṛtti) of the eight consciousnesses at the moment of enlightenment". [Keown, Damien (ed.) with Hodge, Stephen; Jones, Charles; Tinti, Paola (2003). "A Dictionary of Buddhism". Great Britain, Oxford: Oxford University Press. P.209. ISBN 0-19-860560-9]

Vajrayana Buddhism

Keown, "et. al." (2003) identify that the "Pañca-jñāna" "underwent a considerable development" within Tibetan Buddhism where they are "symbolized or embodied" in the Five Jinas. [Keown, Damien (ed.) with Hodge, Stephen; Jones, Charles; Tinti, Paola (2003). "A Dictionary of Buddhism". Great Britain, Oxford: Oxford University Press. P.209. ISBN 0-19-860560-9]

In elucidating the Twilight Language, Tenzin Wangyal holds that the Five Pure Lights become the Five Poisons if we remain deluded, or the Five Wisdoms and the Five Buddha Families if we recognize their purity. [Wangyal, Tenzin (author) & Dahlby, Mark (editor). "Healing with Form, Energy and Light: The Five Elements in Tibetan Shamanism, Tantra, and Dzogchen". Ithaca, NY, USA: Snow Lion Publications. ISBN 1-55939-176-6 ]

ee also

*Achintya Bheda Abheda
*Darśana
*Dhyani Buddhas
*Five Powers
*Mahabhuta
*Pancamakara
*Pancatattva

Notes

References

*Keown, Damien (ed.) with Hodge, Stephen; Jones, Charles; Tinti, Paola (2003). "A Dictionary of Buddhism". Great Britain, Oxford: Oxford University Press. P.209. ISBN 0-19-860560-9
*Thrangu Rinpoche (author) & Peter Roberts (translator) (1998). "The Five Buddha Families and The Eight Consciousnesses". Boulder, CO, USA: Published by the Namo Buddha Seminar. Source: [http://www.rinpoche.com/teachings/5families.pdf] (accessed: November 22, 2007)

External links

* [http://ratnaghosa.fwbo.net/wisefive.html The Five Wisdoms: Talk five of six on the Buddhist Wisdom teachings] . (transcribed talk), by FWBO's Ratnaghosa (accessed: Thursday, November 22, 2007)
* [http://arobuddhism.org/encyclopaedia/shared/text/e/emotions_ar_eng.php Embracing Emotions as the Path: Colours and Elements in Tantric Psychology] by Ngak’chang Rinpoche & Khandro Déchen (accessed: Thursday, November 22, 2007)