The mental factor responsible for ascertaining specific qualities of a given object, such as its characteristics or whether or not it should be taken up or rejected.

As the sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality‍. In other contexts it refers to the ability to correctly discern the qualities of a given object, such as its characteristics or whether it should be taken up or rejected.

The sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality.

As the sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality‍. In other translations it is sometimes rendered as “wisdom”; however, we have reserved this latter term for the translation of jñāna. In other contexts it refers to the mental factor responsible for ascertaining the specific qualities of a given object, or whether it should be taken up or rejected.

Transcendent awareness; the mind that sees the ultimate truth. One of the six perfections of bodhisattvas.

In general, this is the mental factor of discerning the specific qualities of a given object and whether it should be accepted or rejected. As the sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality.

Transcendent awareness; the mind that sees the ultimate truth. One of the six perfections of bodhisattvas.

Direct gnosis without conceptuality or mental elaboration.

In general, this is the mental factor of discerning the specific qualities of a given object and whether it should be accepted or rejected. As the sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality.

The sixth of the six perfections.

The sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality. It is also one of the five faculties.

The sixth of the six perfections, it refers to the profound understanding of reality.

As the sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality‍—also sometimes rendered as wisdom. In other contexts it refers to the mental factor responsible for ascertaining specific qualities of a given object, such as its characteristics or whether it should be taken up or rejected.

As the sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality. In other contexts it refers to the mental factor responsible for ascertaining specific qualities of a given object, such as its characteristics or whether it should be taken up or rejected.

The sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality. It is also one of the five powers.

One of the six perfections; one of the five abilities; one of the five powers.

One of the six or ten perfections.

The mental factor responsible for ascertaining the specific qualities of a given object, such as its specific qualities or whether or not it should be taken up or rejected.

The sixth of the six perfections.

In Great Vehicle Buddhism the sixth of the six perfections. Sometimes translated as “wisdom.”

The sixth of the six perfections. In the context of this sūtra, this term can also denote insight in general.

Transcendent or discriminating awareness; the mind that sees the ultimate truth. One of the six perfections of the bodhisattva.

The mental factor or power that discerns phenomena.

The sixth of the six or ten perfections, this refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality.

Insight or wisdom, understanding the nature of all compounded things as emptiness, is the sixth of the six perfections.

The sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality. It is also one of the five powers.

Insight, also often rendered as wisdom, refers to the profound understanding of the emptiness of all phenomena. It is the sixth of the six perfections. It is often paired with skillful means. Together, they are considered the two indispensable aspects of the bodhisattva path.

Transcendent or discriminating awareness; the mind that sees the ultimate truth. One of the six perfections of the bodhisattva.

The mind that sees the ultimate truth. One of the six perfections of bodhisattvas.

This term here refers to the knowledge or wisdom gained through study, contemplation, and meditation.

(When referring to the female consort it is left untranslated: “prajñā.”)

Direct cognition of reality; represented by and refers to the female consort in sexual yoga.

In general, this is the mental factor of discerning the specific qualities of a given object and whether it should be accepted or rejected. As the sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena‍—the realization of ultimate reality.

In the context‌ of the perfections, wisdom is the sixth of the six perfections. The translation of prajñā (shes rab) by “wisdom” here defers to the precedent established by Edward Conze in his writings. It has a certain poetic resonance which more accurate renderings‍—“discernment,” “discriminative awareness,” or “intelligence”‍—unfortunately lack. It should be remembered that in Abhidharma, prajñā is classed as one of the five object-determining mental states (pañca­viṣaya­niyata, yul nges lnga), alongside “will,” “resolve,” “mindfulness,” and “meditative stability.” Following Asaṅga’s Abhidharma­samuccaya, Jamgon Kongtrul (TOK, Book 6, Pt. 2, p. 498), defines prajñā as “the discriminative awareness that analyzes specific and general characteristics.” Therefore “wisdom” in this context is to be understood in the cognitive or analytical Germanic sense of witan or weis (Dayal 1932: p. 136) and not as an abstract “body of knowledge,” or in any aloof and mysterious theosophical sense. Nor indeed is there any association with the Greek sophia. Also translated here as “discriminative awareness.”

See also “perfection of wisdom.”

The sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality.

One of the perfections (pāramitā), but also a general mental state of discernment, the ability to understand and make fine distinctions among things, and to determine a proper course of action, which becomes actionable when wisdom is combined with skill in means (upāya).

The sixth of the six perfections (Skt. pāramitā); the precise discernment of all things.

As the sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality‍—also sometimes rendered as insight. In other contexts it refers to the ability to correctly discern the qualities of a given object, such as its characteristics or whether it should be taken up or rejected.

The sixth of the six perfections.

The sixth of the six perfections.

The sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality.

The wisdom that comes from understanding emptiness and realizing ultimate reality. Sixth of the six or ten perfections.

A mind that sees the ultimate truth directly.

Transcendent or discriminating awareness; the mind that sees the ultimate truth. One of the six perfections of the bodhisattva.

Transcendent or discriminating awareness; the mind that sees the ultimate truth. One of the six perfections of the bodhisattva.

In general, the third of the three trainings (triśikṣā), and in this text and others the third of five qualities of the Saṅgha that are also described in other texts as the five undefiled (or beyond-worldly) aggregates (skandha) characteristic of noble ones.

The term prajñā is formed by adding the prefix pra, usually understood as meaning “excellent,” to the root jñā, meaning “to know,” “to know of,” “to understand,” “to cognize,” “to be aware of,” etc. Prajñā is used in more mundane contexts as referring to something very akin to “wisdom,” while in a Buddhist context it is often defined as dharma-pravicaya, the classification or analysis of entities, predicated upon a recognition of their specific nature. It is thus also a synonym of abhidharma and of “insight” or “clear sight” (vipaśyanā).

Wisdom, or insight into emptiness, is the sixth of the Six Perfections.

The mental factor that discerns phenomena.

The sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality.

In specific contexts, it refers also to the female partner in sexual yoga.

In general, this is the mental factor of discerning the specific qualities of a given object and whether it should be accepted or rejected. As the sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality.

In the context‌ of the perfections, wisdom is the sixth of the six perfections. The translation of prajñā (shes rab) by “wisdom” here defers to the precedent established by Edward Conze in his writings. It has a certain poetic resonance which more accurate renderings‍—“discernment,” “discriminative awareness,” or “intelligence”‍—unfortunately lack. It should be remembered that in Abhidharma, prajñā is classed as one of the five object-determining mental states (pañca­viṣaya­niyata, yul nges lnga), alongside “will,” “resolve,” “mindfulness,” and “meditative stability.” Following Asaṅga’s Abhidharma­samuccaya, Jamgon Kongtrul (TOK, Book 6, Pt. 2, p. 498) defines prajñā as “the discriminative awareness that analyzes specific and general characteristics.”

The sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality.

The sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality.

The sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality.

See “wisdom.”

In general, this is the mental factor of discerning the specific qualities of a given object and whether it should be accepted or rejected. As the sixth of the six perfections, also sometimes translated as wisdom or insight, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality.

One of the six perfections.

The mental factor responsible for ascertaining specific qualities of a given object or whether it should be taken up or rejected.

In this text shes rab seems to mean primarily knowledge (defined as insight and understanding one has gained through studying and experience), specifically knowledge of the teachings of the Buddha in general, and of karmic cause and effect in particular (Cf. Edgerton, BHSD, s.v. prajñā: “(Skt., and Pāli paññā), knowledge: three kinds, śrutamayī, cintāmayī, and bhāvanāmayī”, i.e., knowledge consisting in listening to the teachings, reflecting on them, and meditation (cultivating or internalizing the teachings). Also translated here as “knowledge of the Dharma.”

See also UT22084-072-039-104.

As the sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality. In other contexts, it refers to the mental factor responsible for ascertaining specific qualities of a given object, such as its characteristics or whether it should be taken up or rejected.

See entry “knowledge” and also UT22084-072-039-104.

(When not referring to the female consort it is translated here as “insight.”)