Prepared by
Evelin Halls, DipFLC
Pennie White, BA DipEd
Abhidhamma Class No. 50, 3 June 2003
Pannindriya
Glossary
panna: wisdom
indriya: controlling faculty
The Venerable Dr. K. Sri Dhammananda, J.S.M. Ph.D., D. Litt., writes in his book “Food for the Thinking Mind”:
“Socrates did something that only a handful of men in all history have been able to do; he sharply changed the whole course of human thought; and now, twenty-five centuries after his death, he is honoured as one of the wisest persuaders who influenced this wrangling world.
“His method? Did he tell people they were wrong? Oh no, not Socrates. He was far too adroit for that. His whole technique, now called the ‘Socratic method’, was based upon getting a ‘yes, yes’ response. He asked questions with which his opponents would have to agree. He kept on winning one admission after another until he had an armful of ‘yeses’. He kept on asking questions until finally, almost without realising it, his opponent found himself embracing a conclusion that he would have bitterly denied a few minutes previously. The next time we are smarting to tell a man he is wrong, let us remember barefooted old Socrates and ask a gentle question - a question that will get the ‘yes, yes’ response. (K. Sri Dhammananda, pp.184,185).
At our Centre, we apply the Socratic Method when we ask persons what they have learned.
Venerable Dhammananda explains the difference between knowledge and wisdom:
“Knowledge of how things work is quite different from realisation which is wisdom, which is insight, which wants to see why it works, and how it works. Wisdom is much more than knowledge. Knowledge is the answer to the question how? Knowledge can answer a query about function, result, and purposes: wisdom does not provide an answer, but is realising why such a question has arisen. And in that realisation of the question, there is no search beyond because insight has solved the problem, dissolved the conflict and ended the search. Thus, where knowledge searches outside, wisdom ceases at the insight into the question. (pp.42,43).
The Buddha taught:
“He who has understanding and great wisdom does not think of harming himself or another, nor harming both alike. He rather thinks of his own welfare, that of others, that of both, and that of the welfare of the whole world. (Anguttara Nikaya IV, cited in K. Sri Dhammananda p.61).
There are three types of wisdom:
Sutamaya-panna can be attained by studying Buddhist texts such as Suttas, or by listening to Buddha Dhamma talks. However, we are not to follow by blind faith.
Cintamaya-panna means:
Do not rely on individuals,
rely on the teachings;
Do not rely on the words,
rely on the meanings;
Do not rely on the adopted meanings
rely on the ultimate meanings;
Do not rely on intellectual knowledge,
rely on wisdom.
Bhaavanamaya-panna means insight or experiential wisdom.
Dr Mehm Tim Mon (1995) writes that panna is wisdom or insight, and indriya is the controlling faculty.
The last of the 25 of the Sobhana Cetasika is pannindriya. Pannindriya is the focus of this Abhidhamma class.
Dr Mon also writes:
“Pannindriya has the control over the understanding of things as they really are, ie., in the light of annica (impermanence), dukkha (suffering) and anatta (not-self). Because it overcomes ignorance, it is called amoha (non-delusion or wisdom). Because it can remove the veil of moha from clouding a man’s mental eyes and throws away the darkness cast by moha (avijja), it is called vijja (higher knowledge).
“Pannindriya is normally called ‘panna cetasika’. In Abhidhamma, panna, nana and amoha are synonyms. Amoha is one of the three moral roots. As one of the four means of accomplishing one’s ends (iddhipada), panna takes the name of vimamsa (analytical wisdom).
“When purified and cultivated by samadhi, panna assumes the powerful role of abbhinna (supernormal knowledge). When highly developed, panna becomes a factor of enlightenment (Bojjhanga) under the name of dhamma - vicaya (investigation of the truth), and also a component of the Noble Eightfold Path under the name of samma-ditthi (right view). The culmination of panna is the omniscience of a Buddha”.
For further reading on this subject we recommend “The Book of Analysis (Vibhanga)”, (1988) Pathamakyaw Ashin Thittila (Setthila) (translator) Chapter 16: Analysis of Knowledge, Pali Text Society, Oxford.
References
Mon, Dr. Mehm Tin (1995), “The Essence of Buddha Abhidhamma”, publisher Mehm Tay Zar Mon, Yangon, pp. 95-96.
Sri Dhammananda, Dr. K. (1999) “Food for the Thinking Mind”, The Corporate Body of the Buddha Educational Foundation, Taiwan R.O.C., pp. 42,43,61,184,185.
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