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)：智慧這個詞是指應用因果的原理，主動並尖銳地探索、觀察和分析物質與心理現象的生起和熄滅，以便能如實觀它們的本質——無 常、不穩、受痛苦所束縛、當中沒有可稱爲“自我”的存在。在佛教中，智慧不只是辨別。智慧是根據真理尋查、探索、分別和觀察身心的運作，以揭開被煩惱覆蓋的本性和知道的本質，以達到決定性的突破。在修行智慧的開始階段，大部分是使用歸納法，因此從中産生的內觀仍然是膚淺的。當智慧的功能越來越往內深入，它的技巧也越精細，這時産生的內觀越來越屬于直觀。內心不滿的根本只有當禅修的內觀滲透進入時才能根除摧毀。一般上，智慧是與叁摩地相輔相成後出擊，兩者聯合一起運作以確保最有效地消除煩惱。在熄滅苦的修道上，兩者皆不可或缺。