Five Wisdoms

The Five Wisdoms (Sanskrit: pañca-jñāna; Tibetan: ye_shes_lnga ye shes lgnaye 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: [hhttp://webdelprofesor.ula.ve/humanidades/elicap/en/uploads/Biblioteca/bdz-e.version.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, orthography 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
# 
# 
===Tathatā-jñāna===
Keown, et al. (2003) hold that the Tathatā-jñāna is the jñāna of Suchness or DharmadātuDharmadātu, "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===
The Melong is very important in the esoteric Mantrayana traditions such as Dzogchen.
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: (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." 
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Keown, et al. (2003) hold that the is the jñāna of "Investigative Awareness", that perceives the specificity, 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
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Keown, et al. (2003) hold that the 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, , Tattvāloka, svabhāva, dharmdhātu, Bhāvanākrama, , 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 . 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, , and . Each type of wisdom is associated with five Buddhas, i.e., dharmadhātu-svabhāva with Mahāvairocana, ādarśa with , samatā with Ratnasambhava, with Amitāyus, and with Amoghasiddhi. Kamalasila further explains that the first two forms of wisdom (dharmadhātu-svabhāva and ādarśa) belong to dharma-kāya, samatā and to sambhogakāya, and the last to . 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.
===Five Wisdoms and the Six Perfections===
Kalupahana (1991: p.99) in linking the Six Perfections, upāya, prajñā and 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.
 
===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 
===Iconographic representation: Vajrayana===
The 'symbolic bone ornaments' (Skt: aṣṭhiamudrā; Tib: rus pa'i rgyanl phyag rgya), known as "mudra" or 'seals' are listed variously and comprise or number five or six in different traditions and tantras.Kongtrul, Jamgön (author); (English translators: Guarisco, Elio; McLeod, Ingrid) (2005). The Treasury of Knowledge (shes bya kun la khyab pa’i mdzod). Book Six, Part Four: Systems of Buddhist Tantra, The Indestructibe Way of Secret Mantra. Bolder, Colorado, USA: Snow Lion Publications. ISBN 1-55939-210-X (alk.paper) p.493 The Hevajra Tantra associates the Symbolic Bone Ornaments directly with the Five Wisdoms and these are elucidated by a commentary to the Hevajra Tantra by Jamgön Kongtrulrefer CH, f. 66a6-b1; where CH = Kongtrul Lodrö Taé, Disclosing the Secret of the Invincible Vajra: Phrase by Phrase Commentary on the Hevajra Tantra Two Examinations (dPal kye'i rdo rje'i rgyud kyi rgyal po brtag pa gnyis pa'i tshig don rnam par 'grol ba bzhom med rdo rje'i gsang ba 'byed pa). Rumtex, Sikkim: Dharma Chakra Centre, 1981.:
*the 'wheel-like' (Tib.: 'khor lo) 'crown ornament' (sometimes called 'crown jewel') (Tib.: gtsug gi nor bu), symbolic of Akshobhya and 'mirror-like pristine awareness' (Ādarśa-jñāna);
*'earings' (Tib.: rna cha) representent of Amitabha and pristine awareness of discernment (Pratyavekṣaṇa-jñāna);
*'necklace' (Tib.: mgul rgyan) symbolizing Ratnasambhava and pristine awareness of total sameness (Samatā-jñāna);
*'bracelets' (Tib.: lag gdu) and 'anklets' (Tib.: gdu bu) as symbolic of Vairochana and pristine awareness of the ultimate dimension of phenomena (Tathatā-jñāna);
*'girdle' (Tib.: ske rags) symbolizing Amoghasiddhi and the accomplishing pristine awareness (Kṛty-anuṣṭhāna-jñāna); 
*The additional ornament spoken of in various texts related to Hevajra is ash from a cremation ground smeared on the body (Tib.: thal chen).Kongtrul, Jamgön (author); (English translators: Guarisco, Elio; McLeod, Ingrid) (2005). The Treasury of Knowledge (shes bya kun la khyab pa’i mdzod). Book Six, Part Four: Systems of Buddhist Tantra, The Indestructibe Way of Secret Mantra. Bolder, Colorado, USA: Snow Lion Publications. ISBN 1-55939-210-X (alk.paper) p.493
==See 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: (accessed: November 22, 2007)
==External links==
*The Five Wisdoms: Talk five of six on the Buddhist Wisdom teachings. (transcribed talk), by FWBO's Ratnaghosa (accessed: Thursday, November 22, 2007)
*Embracing Emotions as the Path: Colours and Elements in Tantric Psychology by Ngak’chang Rinpoche & Khandro Déchen (accessed: Thursday, November 22, 2007)
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