wisdom (paññã): The term wisdom denotes an active, incisive application of the principles of cause and effect for the purpose of probing, examining, and analyzing physical and mental phenomena, as they arise and cease, so as to see them for what they really are: inherently impermanent and unstable, bound up with pain and suffering, and devoid of anything that can be identified as “self”. As it is used in Buddhism, wisdom implies much more than just sound judgement. Wisdom is a faculty that searches, probes, compares, and investigates the workings of body and mind in light of the fundamental principles of truth in order to gain a decisive advantage over the defiling elements (kilesas) that obscure their true nature and the true nature of the one who knows them.

Although inductive reasoning is initially very much a part of the practice of wisdom, insights based solely on it are still superficial. As the faculty of wisdom develops and becomes more introspective, its skills become increasingly more subtle, while its insights become more intuitive in nature. Only when meditative insight penetrates deeply can the root causes of the mind’s discontent be truly exposed, uprooted, and destroyed.

In general, wisdom is the proactive complement to the quiescence of samãdhi. Both work together in tandem to ensure that the task of eradicating the kilesas is accomplished with maximum efficiency. Both are essential aspects of the path leading to the cessation of all suffering.

智慧(paññā)：智慧这个词是指应用因果的原理，主动并尖锐地探索、观察和分析物质与心理现象的生起和熄灭，以便能如实观它们的本质——无 常、不稳、受痛苦所束缚、当中没有可称为“自我”的存在。在佛教中，智慧不只是辨别。智慧是根据真理寻查、探索、分别和观察身心的运作，以揭开被烦恼覆盖的本性和知道的本质，以达到决定性的突破。在修行智慧的开始阶段，大部分是使用归纳法，因此从中产生的内观仍然是肤浅的。当智慧的功能越来越往内深入，它的技巧也越精细，这时产生的内观越来越属于直观。内心不满的根本只有当禅修的内观渗透进入时才能根除摧毁。一般上，智慧是与三摩地相辅相成后出击，两者联合一起运作以确保最有效地消除烦恼。在熄灭苦的修道上，两者皆不可或缺。