IQ according to Theravada?

General Theravada topics
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What are the measures of Intelligence according to Theravada? (Excluding the wisdoms in Dhamma).

Feel free to post your ideas.

I would mention some clues from the commentaries here for your convenience.

(The following translations are mine and not one-to-one translations)

Dhammapada Commentary:
Ṭhapetvā kira sammāsambuddhaṃ añño sāriputtattherassa paññaṃ pāpuṇituṃ samattho nāma natthi. Teneva kira thero satthu purato ṭhatvā sīhanādaṃ nadi – “Ahaṃ, bhante, sakalakappampi deve vuṭṭhe ‘Ettakāni bindūni mahāsamudde patitāni, ettakāni bhūmiyaṃ, ettakāni pabbate’ti gaṇetvā lekhaṃ āropetuṃ samattho”ti. Satthāpi naṃ “Jānāmi, sāriputta, gaṇetuṃ samatthabhāva”nti āha. Tassa āyasmato paññāya upamā nāma natthi. Tenevāha –
“Gaṅgāya vālukā khīye, udakaṃ khīye mahaṇṇave;
Mahiyā mattikā khīye, na khīye mama buddhiyā”ti.

Excluding the SammasamBuddha, there is no one who can reach the wisdom of Sariputta Thera. Therefore the Thera, standing before the Teacher, uttered a lion’s roar. “Bhante, when the gods made a rain fallen for an eon, I’m able to count and document, how many drops were fallen into the great ocean, how many drops were fallen into the earth and how many drops were fallen into the rock”. “I know, Sariputta, your ability of counting” the Teacher said. There is no analogy for this venerable’s wisdom. Therefore it is said that,
“Sand in Ganges would decay ,
Water in great ocean would decay,
Clay in earth would decay,
My intelligence would not decay”.

Mahavamsa:
16.Vīmaṃsaṃso mahāpañño, kaṇhaṃ pañhamapucchitaṃ;
Puṭṭho puṭṭho viyākāsi, taṃtaṃ pañhaṃ mahīpati.
17.Rukkhoyaṃ rājakinnāmo, añño nāma ayaṃ taru;
Imaṃ muñciya attha’mbo, santi ambatarū bahuṃ.
18.Imañca ambaṃ teca’mbe, muñciyatthi mahīruhā;
Santi bhante bahu rukkhā, anambāpana te taru.
19.Aññe ambe anambe ca, muñciya’tthi mahīruhā;
Ayaṃ bhante ambarukkho, paṇḍito’si narissara.
20.Santi te ñātakā rāja, santi bhante bahujjanā;
Santi aññātakā rāja, santi te ñātito bahū.
21.Ñātake te ca aññe ca, muñciya’ññopi atthi nu;
“Bhante” hameva sādhu tvaṃ, paṇḍito’si narissara.
22.Paṇḍito’ti viditvāna, cūḷahatthipadopamaṃ;
Suttantaṃ desayī thero, mahīpassa mahāmatī.
23.Desanāpariyosāne, saddhiṃ tehi narehi so;
Cattālīsasahassehi, saraṇesu patiṭṭhahi.

Puzzles were asked (by the Mahinda Thera) to test if he (king Devanampiyatissa) is a great wiseman. Whatever puzzle asked were solved by the king.

What is this tree?
Mango-tree.
Are there any other mango-trees?
Yes, many other mango-trees.
Are there any other trees except mango-trees?
Yes, many non-mangotrees.
Are there any other trees except other mango-trees and non-mango-trees?
Yes, it is this mango-tree.
The king was wise.

Are there any relatives of you?
Yes, many relatives.
Are there any other people except you and your relatives?
Yes, many non-relatives.
Are there any other people except your relatives and non-relatives?
Yes, it is myself.
The king was wise.

Having known the king was wise, the Thera preached Cullahatthipadopama Sutta, to the wise king.
At the end of the sermon, the king established on refuges with fourty thousand men.

Ummagga Jataka Commentary:
athekadivasaṃ rājā “Paṇḍitaṃ vīmaṃsissāmā”ti khadiradaṇḍaṃ āharāpetvā tato vidatthiṃ gahetvā cundakāre pakkosāpetvā suṭṭhu likhāpetvā pācīnayavamajjhakagāmaṃ pesesi “Pācīnayavamajjhakagāmavāsino kira paṇḍitā, ‘Imassa khadiradaṇḍassa idaṃ aggaṃ, idaṃ mūla’nti jānantu, ajānantānaṃ sahassadaṇḍo”ti. Gāmavāsino sannipatitvā jānituṃ asakkontā seṭṭhino kathayiṃsu “Kadāci mahosadhapaṇḍito jāneyya, pakkosāpetvā taṃ pucchathā”ti. Seṭṭhi paṇḍitaṃ kīḷāmaṇḍalā pakkosāpetvā tamatthaṃ ārocetvā “Tāta, mayaṃ jānituṃ na sakkoma, api nu tvaṃ sakkhissasī”ti pucchi. Taṃ sutvā paṇḍito cintesi “Rañño imassa aggena vā mūlena vā payojanaṃ natthi, mama vīmaṃsanatthāya pesitaṃ bhavissatī”ti. Cintetvā ca pana “Āharatha, tāta, jānissāmī”ti āharāpetvā hatthena gahetvāva “Idaṃ aggaṃ idaṃ mūla”nti ñatvāpi mahājanassa hadayaggahaṇatthaṃ udakapātiṃ āharāpetvā khadiradaṇḍakassa majjhe suttena bandhitvā suttakoṭiyaṃ gahetvā khadiradaṇḍakaṃ udakapiṭṭhe ṭhapesi. Mūlaṃ bhāriyatāya paṭhamaṃ udake nimujji. Tato mahājanaṃ pucchi “Rukkhassa nāma mūlaṃ bhāriyaṃ hoti, udāhu agga”nti? “Mūlaṃ paṇḍitā”ti. Tena hi imassa paṭhamaṃ nimuggaṃ passatha, etaṃ mūlanti imāya saññāya aggañca mūlañca ācikkhi.

One day the king with the intention of testing the pundit (Mohosadha), sent a wooden stick of span lenghth to his village, with a message saying “If you villagers couldn’t know what is the root-end and top-end of this stick, I’ll fine you thousand coins”. The villagers, having unknown a way to solve this, asked Pundit Mahosadha to solve it. Even though he knew the answer just by taking the stick with hand, he ordered villagers to bring a basin with water and tie a thread to the middle of the stick. Then he took the other end of the thread with hand and put the stick slowly into the water in the basin. Since the root-end of the stick is heavier, that end sinked first. Then the pundit asked villagers “What is heavier of a tree? root or top?”. “Root, sir”, the villagers replied. “Then observe what end sinked first . It is the root-end and the other is the top-end” the pundit said.

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Let’s just be based on this.

  1. Literal counting would require attention unrelenting, untiring, for an eon to directly count, and divine eye to see the whole area. Likely this is not what Ven. Sariputta had in mind.

  2. Estimation counting would be taking a sample size of rain drop, having climate models/whether model on the area size of ocean vs earth vs rock and some assumptions on the uniformity of rain to drop on them being even. Just sampling for an hour or so would be sufficient to extrapolate for an eon. This is regularly done as back of letter calculation.

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Okasa bhante,

Given that venerable Sariputta is praised in many places in Commentaries saying that the venerable’s skill in Naya (inference, method, formulae) is grater and even come close to the Blessed Ones wisdom,
could we say that the skill of extrapolation is a/the major part of intelligence?

And also looking at the other two examples of the OP, it seems solving puzzles, math, logic and physics sort of skills are also count as intelligence, just like modern measures.

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here is a topic with some information on the omniscience of the Buddha.

Sariputta’s wisdom is a mere tiny fraction of the Buddha yet he was, as ekocare noted, the bhikkhu with the most wisdom

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True. It is considered that the guna of the Omniscient One is greater than Trillions of Pacceka Buddhas and the guna of a Pacceka Buddha is greater than Trillions of Venerable Sariputta’s guna. It is considered that Venerable Sariputta is far far away from a Sammasambuddha. The wisdom considered here is the Paccakkha (evident, realized) wisdom.

At the same time, Sampasādanīyasutta Commentary says, the Anumana (Nayaggaha, Inferential) wisdom of Venerable Sariputta is like Sabbannutanana, because the venerable inferred that “the Buddha’s gunas are infinite” using the tiny part of Buddhaguna he could see.

Sampasādanīyasuttavaṇṇanā
Sāriputtasīhanādavaṇṇanā:

Evaṃ thero attano guṇe anussaramāno guṇānaṃ pamāṇaṃ vā paricchedaṃ vā daṭṭhuṃ nāsakkhi. So cintesi – “Mayhaṃ tāva padesañāṇe ṭhitassa sāvakassa guṇānaṃ pamāṇaṃ vā paricchedo vā natthi. Ahaṃ pana yaṃ satthāraṃ uddissa pabbajito, kīdisā nu kho tassa guṇā”ti dasabalassa guṇe anussarituṃ āraddho.
…
Thero attanopi tāva guṇānaṃ antaṃ vā pamāṇaṃ vā nāddasa, bhagavato guṇānaṃ kiṃ passissati? Yassa yassa hi paññā mahatī ñāṇaṃ visadaṃ, so so buddhaguṇe mahantato saddahati.
…
Tattha yathā so puriso mahāsamudde udakaṃ nāma na ettakaṃyeva, anantamaparimāṇanti gaṇhāti, evameva āyasmā sāriputto dhammanvayena anvayabuddhiyā anumānena nayaggāhena sāvakapāramīñāṇe ṭhatvā dasabalassa guṇe anussaranto “Buddhaguṇā anantā aparimāṇā”ti saddahi.
Therena hi diṭṭhabuddhaguṇehi dhammanvayena gahetabbabuddhaguṇāyeva bahutarā.
…
Evaṃ therena diṭṭhabuddhaguṇehi adiṭṭhā guṇāva bahūti veditabbā.
…
dhammanvayoti dhammassa paccakkhato ñāṇassa anuyogaṃ anugantvā uppannaṃ anumānañāṇaṃ nayaggāho vidito. Sāvakapāramīñāṇe ṭhatvāva imināva ākārena jānāmi bhagavāti vadati. Therassa hi nayaggāho appamāṇo apariyanto. Yathā sabbaññutaññāṇassa pamāṇaṃ vā pariyanto vā natthi, evaṃ dhammasenāpatino nayaggāhassa. Tena so “Iminā evaṃvidho, iminā anuttaro satthā”ti jānāti. Therassa hi nayaggāho sabbaññutaññāṇagatiko eva.

Sāriputtattheragāthāvaṇṇanā:

Dhammanvayaveditā panassa sampasādanīyasuttena (dī· ni· 3.141 ādayo) dīpetabbā. Tattha hi sabbaññutaññāṇasadiso therassa nayaggāho vutto.

Another important observation:

The upāyapariggahañāṇa (apprehension of means/ tactical, strategical wisdom) of a Animal Sabbannu-Bodhisatta is considered to be greater than of Pacceka Buddha.

In the following Jataka, a Peacock (Our Bodhisatta) teaches a suddenly enlightened Pacceka Buddha how to rescue animals caged in his lay home. That is also not a simple tactic. The peacock advices the Pacceka Buddha to “do a
saccakiriya using paccekabodhiñāṇa”.

Mahāmorajātakavaṇṇanā:

*So pana pūritapāramī paccekabodhisatto sūriyarasmisamphassaṃ oloketvā ṭhitaṃ pariṇatapadumaṃ viya paripākagatañāṇo vicarati. So tassa dhammakathaṃ suṇanto ṭhitapadeneva ṭhito saṅkhāre pariggaṇhitvā tilakkhaṇaṃ sammasanto paccekabodhiñāṇaṃ paṭivijjhi. Tassa paṭivedho ca mahāsattassa pāsato mokkho ca ekakkhaṇeyeva ahosi. Paccekabuddho sabbakilese padāletvā bhavapariyante ṭhitova udānaṃ udānanto gāthamāha – *
…
So imaṃ udānaṃ udānetvā “Ahaṃ tāva sabbakilesabandhanehi mutto, nivesane pana me bandhitvā ṭhapitā bahū sakuṇā atthi, te kathaṃ mocessāmī”ti cintetvā mahāsattaṃ pucchi – “Morarāja, nivesane me bahū sakuṇā baddhā atthi, te kathaṃ mocessāmī”ti? Paccekabuddhatopi sabbaññubodhisattānaññeva upāyapariggahañāṇaṃ mahantataraṃ hoti, tena naṃ āha “Yaṃ vo maggena kilese khaṇḍetvā paccekabodhiñāṇaṃ paṭividdhaṃ, taṃ ārabbha saccakiriyaṃ karotha, sakalajambudīpe bandhanagato satto nāma na bhavissatī”ti. So bodhisattena dinnanayadvāre ṭhatvā saccakiriyaṃ karonto gāthamāha –

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Are you just able to read pāḷi directly that you don’t bother to give a translation for them? Wow.

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Just a conception (pannati), maybe it can be partially compared to the four patisambhidananas. However, understanding (panna) has nothing to do with the ability to think “logically” or “understand a given textual meaning”, it’s literally a phenomenon, when cognizing is striving to leave all formed phenomena of whatever quality and grasp the unconditioned one to be freed in cessation.

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Why not Bhante? Then what is the Cintāmayā paññā?

Then what is the Sutamayā paññā?

The “unconditioned one” (nibbana) is not “paññā”. Paññā is always a conditioned one (sankhara). It is a “cetasika”. It is a “nama dhamma”.

Both lokiya paññā and lokuttara paññā are conditioned (sankharas).

Also lokuttara paññā is not the “only” paññā. Lokiya paññā is also a “paññā”. The Tipitaka, Athhakatha and Visuddhimagga mention it clearly.

The only condition applied to the “Buddhist paññā” is, it should always be a kusala (alobha, adosa, amoha).

Visuddhimagga» Khandhaniddeso

Tatridaṃ vissajjanaṃ, kā paññā ti paññā bahuvidhā nānappakārā. taṃ sabbaṃ vibhāvayituṃ ārabbhamānaṃ vissajjanaṃ adhippetañceva atthaṃ na sādheyya, uttari ca vikkhepāya saṃvatteyya, tasmā idha adhippetameva sandhāya vadāma. Kusalacittasampayuttaṃ vipassanāñāṇaṃ paññā.

kenaṭṭhena paññā ti pajānanaṭṭhena paññā. Kimidaṃ pajānanaṃ nāma? Sañjānanavijānanākāravisiṭṭhaṃ nānappakārato jānanaṃ.

Chatgpt translation with little edition:

Therein the explanation is this. What is wisdom? Wisdom is of many kinds and diverse forms. If the explanation (vissajjanaṃ) aimed to elucidate this fully, ‘the intended meaning here (in vipassana)’ is not clarified and it leads to further confusion, therefore I will speak with reference to ‘the intended meaning here’ alone. Wisdom associated with skillful consciousness is insight knowledge (vipassanāñāṇa).

By which definition is wisdom understood? Wisdom is understood in terms of comprehension. What is this comprehension? It refers to knowing various forms through the modes of perception and understanding.

The Ñāṇavibhaṅga elucidate paññā in it’s diverse forms. The below is only one analysis of it.

Ñāṇavibhaṅgo

Tividhena ñāṇavatthu –

(1) cintāmayā paññā, sutamayā paññā, bhāvanāmayā paññā

U Thittila translation:
Threefold Summary

The basis of knowledge by way of threefold division: Wisdom by means of thinking; wisdom by means of hearing; wisdom by means of development.

Ñāṇavibhaṅgo

Tikaniddeso

tattha katamā cintāmayā paññā?
Yogavihitesu vā kammāyatanesu yogavihitesu vā sippāyatanesu yogavihitesu vā vijjāṭṭhānesu kammassakataṃ vā saccānulomikaṃ vā rūpaṃ aniccanti vā vedanā…pe… saññā… saṅkhārā… viññāṇaṃ aniccanti vā, yaṃ evarūpiṃ anulomikaṃ khantiṃ diṭṭhiṃ ruciṃ mudiṃ pekkhaṃ dhammanijjhānakkhantiṃ parato assutvā paṭilabhati – ayaṃ vuccati “Cintāmayā paññā”.

tattha katamā sutamayā paññā? Yogavihitesu vā kammāyatanesu yogavihitesu vā sippāyatanesu yogavihitesu vā vijjāṭṭhānesu kammassakataṃ vā saccānulomikaṃ vā rūpaṃ aniccanti vā vedanā…pe… saññā… saṅkhārā… viññāṇaṃ aniccanti vā, yaṃ evarūpiṃ anulomikaṃ khantiṃ diṭṭhiṃ ruciṃ mudiṃ pekkhaṃ dhammanijjhānakkhantiṃ parato sutvā paṭilabhati – ayaṃ vuccati “Sutamayā paññā”.

sabbāpi samāpannassa paññā bhāvanāmayā paññā.

U Thittila translation:

Threefold Exposition

Therein what is “wisdom by means of thinking”? (The wisdom) In the spheres of work invented by ingenuity or in the | spheres of craft invented by ingenuity or in the branches of science invented by ingenuity or (knowledge that) action is one’s own possession or (knowledge that) in conformity with truth matter is impermanent; feeling; perception; mental concomitants; or consciousness is impermanent; that which is similar, in conformity, that ability (to comprehend), view, choice, opinion, seeing, ability to apprehend (these) states, is acquired without hearing from others. This is called wisdom by means of thinking.

Therein what is “wisdom by means of hearing”? (The wisdom) In the spheres of work invented by ingenuity or in the spheres of craft invented by ingenuity or in the branches of science invented by ingenuity or (knowledge that) action is one’s own possession or (knowledge that) in conformity with truth matter is impermanent; feeling; perception; mental concomitants; or consciousness is impermanent; that which is similar, in conformity, that ability (to comprehend), view, choice, opinion, seeing, ability to apprehend (these) states, is acquired by hearing from others. This is called wisdom by means of hearing.

All the wisdom of one who has attained, is, wisdom by means of development.

Atthakatha:

Ñāṇavibhaṅgo
Tikaniddesavaṇṇanā
Tividhena ñāṇavatthuniddese yogavihitesūti yogo vuccati paññā; paññāvihitesu paññāpariṇāmitesūti attho. kammāyatanesūti ettha kammameva kammāyatanaṃ; atha vā kammañca taṃ āyatanañca ājīvādīnantipi kammāyatanaṃ. Sippāyatanesupi eseva nayo. Tattha duvidhaṃ kammaṃ – hīnañca ukkaṭṭhañca. Tattha hīnaṃ nāma vaḍḍhakīkammaṃ, pupphachaḍḍakakammanti evamādi. Ukkaṭṭhaṃ nāma kasi, vaṇijjā, gorakkhanti evamādi. Sippampi duvidhaṃ hīnañca ukkaṭṭhañca. Tattha hīnaṃ sippaṃ nāma naḷakārasippaṃ, pesakārasippaṃ, kumbhakārasippaṃ, cammakārasippaṃ, nhāpitasippanti evamādi. Ukkaṭṭhaṃ nāma sippaṃ muddā, gaṇanā, lekhañcāti evamādi vijjāva vijjāṭṭhānaṃ. Taṃ dhammikameva gahitaṃ. Nāgamaṇḍalaparittasadisaṃ, phudhamanakamantasadisaṃ, sālākiyaṃ, sallakattiyantiādīni pana vejjasatthāni “Icchāmahaṃ, ācariya, sippaṃ sikkhitu”nti (mahāva· 329) sippāyatane paviṭṭhattā na gahitāni.
Tattha eko paṇḍito manussānaṃ phāsuvihāratthāya attano ca dhammatāya gehapāsādayānanāvādīni uppādeti. So hi ‘Ime manussā vasanaṭṭhānena vinā dukkhitā’ti hitakiriyāya ṭhatvā dīghacaturassādibhedaṃ gehaṃ uppādeti, sītuṇhapaṭighātatthāya ekabhūmikadvibhūmikādibhede pāsāde karoti, ‘Yāne asati anusañcaraṇaṃ nāma dukkha’nti jaṅghākilamathapaṭivinodanatthāya vayhasakaṭasandamānikādīni uppādeti, ‘Nāvāya asati samuddādīsu sañcāro nāma natthī’ti nānappakāraṃ nāvaṃ uppādeti. So sabbampetaṃ neva aññehi kayiramānaṃ passati, na kataṃ uggaṇhāti, na kathentānaṃ suṇāti, attano pana dhammatāya cintāya karoti. Paññavatā hi attano dhammatāya katampi aññehi uggaṇhitvā karontehi katasadisameva hoti. Ayaṃ tāva hīnakamme nayo.
Ukkaṭṭhakammepi ‘Kasikamme asati manussānaṃ jīvitaṃ na pavattatī’ti eko paṇḍito manussānaṃ phāsuvihāratthāya yuganaṅgalādīni kasibhaṇḍāni uppādeti; tathā nānappakāraṃ vāṇijakammaṃ gorakkhañca uppādeti. So sabbampetaṃ neva aññehi kariyamānaṃ passati…pe… katasadisameva hoti. Ayaṃ ukkaṭṭhakamme nayo.
Duvidhepi pana sippāyatane eko paṇḍito manussānaṃ phāsuvihāratthāya naḷakārasippādīni hīnasippāni, hatthamuddāya gaṇanasaṅkhātaṃ muddaṃ, acchinnakasaṅkhātaṃ gaṇanaṃ, mātikāppabhedakādibhedañca lekhaṃ uppādeti. So sabbampetaṃ neva aññehi kariyamānaṃ passati…pe… katasadisameva hoti. Ayaṃ sippāyatane nayo.
Ekacco pana paṇḍito amanussasarīsapādīhi upaddutānaṃ manussānaṃ tikicchanatthāya dhammikāni nāgamaṇḍalamantādīni vijjāṭṭhānāni uppādeti, tāni neva aññehi kariyamānāni passati, na katāni uggaṇhāti, na kathentānaṃ suṇāti, attano pana dhammatāya cintāya karoti. Paññavatā hi attano dhammatāya katampi aññehi uggaṇhitvā karontehi katasadisameva hoti.
kammassakataṃ vāti “Idaṃ kammaṃ sattānaṃ sakaṃ, idaṃ no saka”nti evaṃ jānanañāṇaṃ. saccānulomikaṃ vāti vipassanāñāṇaṃ. Tañhi catunnaṃ saccānaṃ anulomanato saccānulomikanti vuccati. Idānissa pavattanākāraṃ dassetuṃ rūpaṃ aniccanti vātiādi vuttaṃ. Ettha ca aniccalakkhaṇameva āgataṃ, na dukkhalakkhaṇaanattalakkhaṇāni, atthavasena pana āgatānevāti daṭṭhabbāni – yañhi aniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ tadanattāti.
yaṃ evarūpinti yaṃ evaṃ heṭṭhā niddiṭṭhasabhāvaṃ anulomikaṃ. khantintiādīni sabbāni paññāvevacanāneva. Sā hi heṭṭhā vuttānaṃ kammāyatanādīnaṃ pañcannaṃ kāraṇānaṃ apaccanīkadassanena anulometīti anulomikā. Tathā sattānaṃ hitacariyāya anulometi, maggasaccassa anulometi, paramatthasaccassa nibbānassa anulomanato anulometītipi anulomikā. Sabbānipi etāni kāraṇāni khamati sahati daṭṭhuṃ sakkotīti khanti, passatīti diṭṭhi, rocetīti ruci, mudatīti mudi, pekkhatīti pekkhā. Sabbepissā te kammāyatanādayo dhammā nijjhānaṃ khamanti, visesato ca pañcakkhandhasaṅkhātā dhammā punappunaṃ aniccadukkhānattavasena nijjhāyamānā taṃ nijjhānaṃ khamantīti dhammanijjhānakhantī.
parato assutvā paṭilabhatīti aññassa upadesavacanaṃ assutvā sayameva cintento paṭilabhati. ayaṃ vuccatīti ayaṃ cintāmayā paññā nāma vuccati. Sā panesā na yesaṃ kesañci uppajjati, abhiññātānaṃ pana mahāsattānameva uppajjati. Tatthāpi saccānulomikañāṇaṃ dvinnaṃyeva bodhisattānaṃ uppajjati. Sesapaññā sabbesampi pūritapāramīnaṃ mahāpaññānaṃ uppajjatīti veditabbā.
parato sutvā paṭilabhatīti ettha kammāyatanādīni parena kariyamānāni vā katāni vā disvāpi yassa kassaci kathayamānassa vacanaṃ sutvāpi ācariyassa santike uggahetvāpi paṭiladdhā sabbā parato sutvāyeva paṭiladdhā nāmāti veditabbā.
samāpannassāti samāpattisamaṅgissa; antosamāpattiyaṃ pavattā paññā bhāvanāmayā nāmāti attho.

Chatgpt translation without much edition:

Ñāṇavibhaṅgo

Explanation of the Three-Element Definition

"In the description of the knowledge-objects by the threefold classification, what is called ‘yoga’ is the wisdom (paññā). The meaning is in the wisdom that has been developed in the context of wisdom practices. In the context of the field of action, here ‘action’ refers to the action itself as the field of action; or it might refer to the action itself and the field as a means of livelihood, etc. The same method applies to the field of crafts as well. There are two kinds of action – inferior and superior. The inferior refers to activities like farming, flower-gathering, etc., while the superior refers to activities like agriculture, trade, cattle-rearing, etc. Crafts are also of two kinds – inferior and superior. The inferior crafts include those like carpentry, weaving, pottery, leatherwork, etc., while the superior crafts include activities like fine arts, calculation, writing, etc. In this, the crafts are understood to be of the same nature. Thus, it is the method for inferior actions.

In the superior actions, a wise person, aiming for the welfare of people, creates tools and implements necessary for farming, trade, and cattle-rearing. They do not perceive the actions done by others, nor do they receive or listen to the results of their actions, but they reflect upon them according to their own understanding. For a wise person, anything done according to their understanding is perceived as similar to what others have done. This is the method for superior actions.

In the case of crafts, a wise person creates tools for inferior crafts like carpentry and other lower crafts, and for superior crafts like fine arts and calculation. They do not perceive the actions done by others, nor do they receive or listen to the results of their actions, but they reflect upon them according to their own understanding. For a wise person, anything done according to their understanding is perceived as similar to what others have done. This is the method for crafts.

A certain wise person, who is afflicted by the distress caused by beings, creates tools like diagrams and symbols for the welfare of beings, which they do not perceive as being done by others, nor do they receive or listen to the results of their actions, but they reflect upon them according to their own understanding. For a wise person, anything done according to their understanding is perceived as similar to what others have done.

‘Actions’ here refer to knowing actions as one’s own, and ‘truth-conformity’ refers to the knowledge of insight. This is called ‘truth-conformity’ because it conforms to the four truths. Here, the nature of impermanence is mentioned, not the nature of suffering or non-self, but by implication, it is understood as such – what is impermanent is suffering, and what is suffering is non-self.

‘What is of such a nature’ means what is thus described earlier. ‘Endurance’ and other terms refer to the attributes of wisdom alone. For it endures according to the conditions mentioned earlier, by seeing the impermanence, suffering, and non-self in phenomena.

When one does not listen to others’ advice and reflects on one’s own, one comprehends it. This is called wisdom, which is said to be based on reflection. This knowledge does not arise for those who have not yet developed it, but it arises for those who have developed it, specifically for Bodhisattvas who have developed both types of knowledge. Other types of wisdom arise for those who have perfected the paramis and have supreme wisdom.

When one listens to others and understands, here, the understanding of the fields of action and so forth by seeing them performed by others, or hearing someone else’s words, and understanding them by learning from the teacher, is understood to be gained from listening to others.

In those who have attained concentration, wisdom associated with concentration is the meaning.

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Why not Bhante? Then what is the Cintāmayā paññā? Then what is the Sutamayā paññā?

Its “panna” according to the samutti sacca, or conventional usage. In reality, such kinds of “panna” can occur in the 4 kusala cittas without actual cetasika of amoha (panna), or even in the akusala ones.

The “unconditioned one” (nibbana) is not “paññā”. Paññā is always a conditioned one (sankhara). It is a “cetasika”. It is a “nama dhamma”.

I’ve written “grasps the unconditioned element”, meaning “makes it as its object [aramanna] in moments of magga and phala”. I didn’t state that panna = Nibbana, it would have been absurd.

Also lokuttara paññā is not the “only” paññā.

I actually referred to lokiya panna occurring during a vipassana process, in the first place

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Dear venerable Dhammasita and ekocare,

You both make important points, I think.
As ekocare notes while considering Dhamma there can be panna that is arising associated with the thinking at the level of pariyatti, suttamaya panna.

And as venerable Dhammasita indicates there can easily be thinking over Dhamma or reading it without any panna at all.

And right, direct insight does not need any conceptualizing - it simply understands the nature of realities to some degree. This deep level of understanding can arise because of understanding that grows by wise consideration.
Thus the path is wisdom all the way.

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From the Dhammasangani commentary

evaṃ lokiyadhammaṃ patvā cittaṃ jeṭṭhakaṃ hoti, cittaṃ dhuraṃ hoti, cittaṃ pubbaṅgamaṃ hotīti veditabbaṃ

paññuttarā sabbe kusalā dhammā na parihāyanti.

iti lokuttaradhammaṃ patvā paññā jeṭṭhikā hoti paññā dhurā paññā pubbaṅgamāti veditabbā

Edit:

Chatgpt translation,

Having reached the mundane state, the mind becomes the superior, the mind becomes the chief, and the mind becomes the forerunner

All wholesome states that arise together with wisdom and wisdom as the foremost, do not decline

Having reached the transcendent state, wisdom becomes the superior, wisdom becomes the chief , and wisdom becomes the forerunner

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Bhante, I can understand what you say. There are many logics and knowledge in daily life which are not “Panna cetasika”.

But still there are many types of sutamaya panna and cintamaya panna that are always “panna cetasika”. Kammassaka nana, Dhamma logics, good inventions and Dhamma knowledge etc. are “panna cetasika”.

Sutamaya and cintamaya panna don’t occur in ñāṇa-vippayutta kusala cittas or akusala cittas.

If the object of “panna cetasika” is always a paramattha, then Non-Buddhists can never have any “panna cetasika”. Then they can’t get a Tihetuka-patisandhi (human, god, brahma), because tihetuka-padisandhi occurs only due to a kusala kamma with “panna cetasika”. We know it is not like that.

The bodhisattas generate uncountable number of “panna cetasikas” without Vipassana, during uncountable lives before Buddhahood.

The object of “panna cetasika” is not always a paramattha. It can be a sammuti as well. Still it is “panna cetasika”.

Eg: Kammassaka nana, Jhana panna, Sutamaya panna, Cintamaya panna etc.

In the above Vibhanga quote, the good inventions and crafts are done by “panna cetasika”.

Abhidhammatthasaṅgaho
2. Cetasikaparicchedo

Paññā pana dvādasasu ñāṇasampayuttakāmāvacaracittesu ceva sabbesupi pañcatiṃsamahaggatalokuttaracittesu cāti sattacattālīsacittesu sampayogaṃ gacchatīti.

According to the above passage in Abhidhammatthasaṅgaha, the 27 lokiya jhana cittas always arise with “panna cetasika”. Many jhanas have pannatti as it’s object.

Paṭisambhidāmaggapāḷi
1.Mahāvaggo
Mātikā
1… Sotāvadhāne paññā sutamaye ñāṇaṃ.
2… Sutvāna saṃvare paññā sīlamaye ñāṇaṃ.
3… Saṃvaritvā samādahane paññā samādhibhāvanāmaye ñāṇaṃ.

The above passage says "understanding the meaning of textual/ verbal Dhamma”, “understanding to restain the senses after hearing dhamma” etc. are paññā. This paññā cannot be in an akusala citta or 4 ñāṇa-vippayutta kusala cittas. Otherwise it is not paññā. Therefore it should always be “panna cetasika”.

Let’s take an example for "Understanding a given textual (Dhamma) meaning”.

If one understands that “there is a mother”, “there is kamma”, “there are arahants” etc. by reading a Dhamma text, then it is called sutamaye ñāṇaṃ. This ñāṇa has a paññatti as it’s object.

If one understands that “patimokkha is good to be observed”, “sekhiyas are good to be observed”, “sangha are worthy of respect” etc. by reading a Dhamma text, then it is called sutamaye ñāṇaṃ. This ñāṇa has a paññatti as it’s object.

Therefore “understanding a Dhamma paññatti in a given text” is also paññā.

The “panna cetasika” doesn’t always need a paramattha object or Vipassana.

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So, does learning new skills and crafts count towards the perfection of panna?

This is very interesting. If one knows that the commentaries and the Abhidhamma are good and should be followed and studied, is it also panna?

I think, at the very least, knowing it’s bad to break the 5 precepts and it’s good to follow the 5 precepts is panna.

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Great question．Ekocare gave good examples of panna that has concept as object (as well as paramattha).

I think genuine panna has to be related to Dhamma (in the wider sense). So understanding the benefits of giving, helping others, nonattachment, insight etc.
In the text cites by ekocare it says " certain wise person, who is afflicted by the distress caused by beings, creates tools like diagrams and symbols for the welfare of beings"
Note that the wise person is creating these tools to help others.

If we are learning a craft or science and our aim is just to pass an exam or make money then I doubt there is panna present, or even kusala citta. However the person who has accumulated some wisdom in past lives will likely have an easier time understanding even worldly concepts. It is said that prince Siddhattha mastered the mundane teachings of his time in a very short period.

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Yes, I think if someone achieves vipassana level of wisdom, then in future lives, he will also be able to master worldly concepts quickly.

I think panna or wisdom is also about knowing what will lead to one’s own long term happiness and what will lead to one’s own downfall. Knowing that there is a result of good and bad actions should also be panna.

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In general, yes.
Why is there an appreciation of Abhidhamma- this can be because one has studied and considered and started to see its truths.

Or one might have been told by a teacher that Abhidhamma is good and simply believes them without any understanding. Still understanding will eventually develop if the study of Abhidhamma continues.

In Thailand about 30 years ago I was staying at a small Dhamma center (Kuru-noi) where the main teacher was khun Thanit. He had a group of students who had followed him for many years and was himself the student of a famous (so I heard) meditation teacher.
Anyway Thanit was at his teacher’s center and happened to hear him listening to a radio program on Abhidhamma by Sujin Boriharnwanaket. Thanit inquired about it but the teacher told him not to bother as it was too complex.
Still Thanit went home and started to listen daily. Gradually he learned more about Abhidhamma both by listening and reading, and confidence grew. He left his teacher and stopped doing the technique and told his own group of students.

One of them told me that when this happened it was a huge shock. They had been dutifully following this technique and teacher for years and now they had to start learning and considering something new= abhidhamma. At first only her confidence in Thanit made her listen - but gradually she saw the real value.

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6 posts were split to a new topic: Abhidhamma Resources

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Yes.

Vibhaṅgapāḷi
16.Ñāṇavibhaṅgo
3.Tikamātikā
Tividhena ñāṇavatthu –
(1) cintāmayā paññā, sutamayā paññā, bhāvanāmayā paññā
(2) dānamayā paññā, sīlamayā paññā, bhāvanāmayā paññā
(3) adhisīle paññā, adhicitte paññā, adhipaññāya paññā
(4) āyakosallaṃ, apāyakosallaṃ, upāyakosallaṃ

Translation (by U Thittila):

The Book of Analysis
16. Analysis of Knowledge
3. Threefold Summary
The basis of knowledge by way of threefold division -
(1) Wisdom by means of thinking; wisdom by means of hearing; wisdom by means of development.
(2) Wisdom by means of giving; wisdom by means of morality; wisdom by means of development.
(3) Wisdom that is in higher morality; wisdom that is in higher consciousness; wisdom that is in higher wisdom.
(4) Proficiency (in knowing) gain; proficiency (in knowing) loss; proficiency of method.

It’s explanation:

3.Tikaniddeso

(1) Tattha katamā cintāmayā paññā? …
sutamayā paññā? … bhāvanāmayā paññā.

(2) Tattha katamā dānamayā paññā? Dānaṃ ārabbha dānādhigaccha yā uppajjati paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi – ayaṃ vuccati “Dānamayā paññā”.
Tattha katamā sīlamayā paññā? Sīlaṃ ārabbha sīlādhigaccha yā uppajjati paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi – ayaṃ vuccati “Sīlamayā paññā”.
Sabbāpi samāpannassa paññā bhāvanāmayā paññā.

(3) Tattha katamā adhisīle paññā? Pātimokkhasaṃvaraṃ saṃvarantassa yā uppajjati paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi – ayaṃ vuccati “Adhisīle paññā”.
Tattha katamā adhicitte paññā? Rūpāvacarārūpāvacarasamāpattiṃ samāpajjantassa yā uppajjati paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi – ayaṃ vuccati “Adhicitte paññā”.
Tattha katamā adhipaññāya paññā? Catūsu maggesu catūsu phalesu paññā – ayaṃ vuccati “Adhipaññāya paññā”.

(4) Tattha katamaṃ āyakosallaṃ? “Ime dhamme manasikaroto anuppannā ceva akusalā dhammā na uppajjanti, uppannā ca akusalā dhammā pahīyanti. Ime vā panime dhamme manasikaroto anuppannā ceva kusalā dhammā uppajjanti, uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattantī”ti – yā tattha paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi – idaṃ vuccati “Āyakosallaṃ”.
Tattha katamaṃ apāyakosallaṃ? “Ime dhamme manasikaroto anuppannā ceva kusalā dhammā na uppajjanti, uppannā ca kusalā dhammā nirujjhanti. Ime vā panime dhamme manasikaroto anuppannā ceva akusalā dhammā uppajjanti, uppannā ca akusalā dhammā bhiyyobhāvāya vepullāya saṃvattantī”ti – yā tattha paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi – idaṃ vuccati “Apāyakosallaṃ”.
Sabbāpi tatrupāyā paññā upāyakosallaṃ.

Translation (by U Thittila):

  1. Threefold Exposition

(1) Therein what is “wisdom by means of thinking”? … “wisdom by means of hearing”? … wisdom by means of development.

(2) Therein what is “wisdom by means of giving”? Concerning giving, the achieving of giving, that which arises is wisdom, understanding, absence of dullness, truth investigation, right view. This is called wisdom by means of giving.

Therein what is “wisdom by means of morality”? Concerning morality, the achieving of morality, that which arises is wisdom, understanding, absence of dullness, truth investigation, right view. This is called wisdom by means of morality.

All the wisdom of one who has attained, is, wisdom by means of development.

(3) Therein what is “wisdom that is in higher morality”? In one restrained by the restraint of the fundamental precepts, that which arises is wisdom, understanding, absence of dullness, truth investigation, right view. This is called wisdom that is in higher morality.

Therein what is “wisdom that is in higher consciousness”? In one attaining the attainment (of states) characteristic of the plane of form and characteristic of the formless plane, that which arises is wisdom, understanding, absence of dullness, truth investigation, right view. This is called wisdom that is in higher consciousness.

Therein what is “wisdom that is in higher wisdom”? The wisdom in the four paths and in the four fruits. This is called wisdom that is in higher wisdom.

(4) Therein what is “proficiency (in knowing) gain”? In one paying attention to these states, bad states which have not arisen do not arise; also bad states which have arisen are abandoned; moreover, in one paying attention to these states, good states which have not arisen arise; also good states which have arisen exist for increase, for maturity, for development, for completion; that which therein is wisdom, understanding, absence of dullness, truth investigation, right view. This is called proficiency (in knowing) gain.

Therein what is “proficiency (in knowing) loss”? In one paying attention to these states, good states which have not arisen do not arise; also good states which have arisen cease; moreover, in one paying attention to these states, bad states which have not arisen arise; also bad states which have arisen exist for increase, for maturity, for development, for completion; that which therein is wisdom, understanding, absence of dullness, truth investigation, right view. This is called proficiency (in knowing) loss.

All the wisdom in the method of the aforesaid is proficiency of method.

Generally “upāyakosallaṃ” is translated as “proficiency of means”, and, AFAIK “sabbāpi tatrupāyā paññā” as “All the wisdom of spontaneous means (means on the spot)”, even though the above translation is a bit different there.

Here is what the Commentary says about the (4)th point.

Āyakosallādiniddese yasmā āyoti vuḍḍhi, sā anatthahānito atthuppattito ca duvidhā; apāyoti avuḍḍhi, sāpi atthahānito anatthuppattito ca duvidhā; tasmā taṃ dassetuṃ ime dhamme manasikarototiādi vuttaṃ. idaṃ vuccatīti yā imesaṃ akusaladhammānaṃ anuppattippahānesu kusaladhammānañca uppattiṭṭhitīsu paññā – idaṃ āyakosallaṃ nāma vuccati. Yā panesā kusaladhammānaṃ anuppajjananirujjhanesu akusaladhammānañca uppattiṭṭhitīsu paññā – idaṃ apāyakosallaṃ nāmāti attho. Āyakosallaṃ tāva paññā hotu; apāyakosallaṃ kathaṃ paññā nāma jātāti? Paññavāyeva hi ‘Mayhaṃ evaṃ manasikaroto anuppannā kusalā dhammā nuppajjanti uppannā ca nirujjhanti; anuppannā akusalā dhammā uppajjanti, uppannā pavaḍḍhantī’ti pajānāti. So evaṃ ñatvā anuppannānaṃ akusalānaṃ dhammānaṃ uppajjituṃ na deti, uppanne pajahati; anuppanne kusale uppādeti, uppanne bhāvanāpāripūriṃ pāpeti. Evaṃ apāyakosallampi paññā evāti veditabbaṃ. sabbāpi tatrūpāyā paññā upāyakosallanti idaṃ pana accāyikakicce vā bhaye vā uppanne tassa tikicchanatthaṃ ṭhānuppattiyakāraṇajānanavaseneva veditabbaṃ. Sesaṃ sabbattha uttānatthamevāti.

Translation (Chatgpt edited):

“In the explanation of ‘āyakosalla,’ because ‘āya’ means growth, that is twofold: as the non-loss of welfare and as the arising of welfare; ‘apāya’ means non-growth, that too is twofold: as the loss of welfare and as the arising of non-welfare; therefore, to show that, it is said, ‘ime dhamme manasikaroto, etc. (one pays attention to these dhammas, etc.)’. This is said: the wisdom in the non-arising and abandonment of these unwholesome dhammas and in the arising and establishment of wholesome dhammas—this is called ‘āyakosalla.’ However, the wisdom in the non-arising and cessation of wholesome dhammas and in the arising and establishment of unwholesome dhammas—this is called ‘apāyakosalla.’ Thus, ‘āyakosalla’ is indeed wisdom; but how is ‘apāyakosalla’ called wisdom? For indeed, the wise person, thinking thus, knows, ‘While I pay attention in this way, unarisen wholesome dhammas do not arise, and arisen ones cease; unarisen unwholesome dhammas arise, and arisen ones increase.’ Knowing thus, he does not allow unarisen unwholesome dhammas to arise, and he abandons those that have arisen; he causes unarisen wholesome dhammas to arise, and he brings those that have arisen to fulfillment through development. Thus, even ‘apāyakosalla’ is to be understood as wisdom. All wisdom of spontaneous means is ‘upāyakosalla,’ but this is to be understood in terms of knowing the cause on the spot in an urgent task or when fear has arisen. The rest is obvious in every respect.”

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I asked ChatGPT to translate the pali verse and I was able to understand this better

  1. Dānamayā Paññā (Wisdom Rooted in Generosity):

“What is wisdom rooted in generosity (dānamayā paññā)? The wisdom that arises in connection with generosity, acquired through the act of giving, understanding… leading to non-delusion, investigation of phenomena (dhammavicaya), and right view (sammādiṭṭhi)—this is called ‘wisdom rooted in generosity (dānamayā paññā).’”

Sīlamayā Paññā (Wisdom Rooted in Morality):

“What is wisdom rooted in morality (sīlamayā paññā)? The wisdom that arises in connection with morality, acquired through the practice of virtue, understanding… leading to non-delusion, investigation of phenomena (dhammavicaya), and right view (sammādiṭṭhi)—this is called ‘wisdom rooted in morality (sīlamayā paññā).’”

Bhāvanāmayā Paññā (Wisdom Rooted in Meditation):

“All wisdom that arises in someone who is engaged in meditation is called ‘wisdom rooted in meditation (bhāvanāmayā paññā).’”

  1. Adhisīle Paññā (Wisdom in Higher Virtue):

“What is wisdom in higher virtue (adhisīle paññā)? The wisdom that arises in connection with the restraint of the Pātimokkha (monastic code), understanding… leading to non-delusion, investigation of phenomena (dhammavicaya), and right view (sammādiṭṭhi)—this is called ‘wisdom in higher virtue (adhisīle paññā).’”

Adhicitte Paññā (Wisdom in Higher Mind):

“What is wisdom in higher mind (adhicitte paññā)? The wisdom that arises in connection with the attainment of the absorptions (rūpāvacara and arūpāvacara samāpatti), understanding… leading to non-delusion, investigation of phenomena (dhammavicaya), and right view (sammādiṭṭhi)—this is called ‘wisdom in higher mind (adhicitte paññā).’”

Adhipaññāya Paññā (Wisdom in Higher Wisdom):

"What is wisdom in higher wisdom (adhipaññāya paññā)? The wisdom that pertains to the four paths and the four fruits—this is called ‘wisdom in higher wisdom (adhipaññāya paññā).’

I wonder what investigation of phenomena (dhammavicaya) means.

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Short answer:
It is a synonym for panna.

Long answer:

Bojjhaṅgavibhaṅgo

1.Suttantabhājanīyaṃ

So tathā sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati parivīmaṃsamāpajjati – ayaṃ vuccati “Dhammavicayasambojjhaṅgo”.

Tattha katamo dhammavicayasambojjhaṅgo? Atthi ajjhattaṃ dhammesu pavicayo, atthi bahiddhā dhammesu pavicayo. Yadapi ajjhattaṃ dhammesu pavicayo tadapi dhammavicayasambojjhaṅgo abhiññāya sambodhāya nibbānāya saṃvattati. Yadapi bahiddhā dhammesu pavicayo tadapi dhammavicayasambojjhaṅgo abhiññāya sambodhāya nibbānāya saṃvattati.

Tattha katamo dhammavicayasambojjhaṅgo? Idha bhikkhu dhammavicayasambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

2.Abhidhammabhājanīyaṃ

Tattha katamo dhammavicayasambojjhaṅgo? Yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūri medhā pariṇāyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati “Dhammavicayasambojjhaṅgo”.

Tattha katamo dhammavicayasambojjhaṅgo? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, yā tasmiṃ samaye paññā pajānanā…pe… amoho dhammavicayo dhammavicayasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati “Dhammavicayasambojjhaṅgo”. Avasesā dhammā dhammavicayasambojjhaṅgasampayuttā…pe…

Analysis of Enlightenment Factors (Bojjhaṅgavibhaṅgo)

  1. Suttanta Classification (Suttantabhājanīyaṃ)

"He, dwelling thus mindfully, investigates that dhamma with wisdom, examines it, and engages in thorough investigation—this is called the ‘Investigation-of-dhammas Enlightenment Factor’ (Dhammavicayasambojjhaṅgo).

Therein, what is the ‘Investigation-of-dhammas Enlightenment Factor’ (Dhammavicayasambojjhaṅgo)? There is internal investigation of dhammas, there is external investigation of dhammas. Even that internal investigation of dhammas is also the ‘Investigation-of-dhammas Enlightenment Factor’ (Dhammavicayasambojjhaṅgo), which leads to higher knowledge, to full enlightenment, to Nibbāna. Even that external investigation of dhammas is also the ‘Investigation-of-dhammas Enlightenment Factor’ (Dhammavicayasambojjhaṅgo), which leads to higher knowledge, to full enlightenment, to Nibbāna.Therein, what is the ‘Investigation-of-dhammas Enlightenment Factor’ (Dhammavicayasambojjhaṅgo)? Here, a bhikkhu develops the ‘Investigation-of-dhammas Enlightenment Factor’ (Dhammavicayasambojjhaṅgaṃ) that is based on seclusion, based on dispassion, based on cessation, maturing in relinquishment."

  1. Abhidhamma Classification (Abhidhammabhājanīyaṃ)

“Therein, what is the ‘Investigation-of-dhammas Enlightenment Factor’ (Dhammavicayasambojjhaṅgo)? The wisdom (paññā) of understanding (pajānanā), discernment (vicayo), investigation (pavicayo), investigation of dhammas (dhammavicayo), noting (sallakkhaṇā), distinguishing (upalakkhaṇā), examination (paccupalakkhaṇā), intelligence (paṇḍiccaṃ), skill (kosallaṃ), proficiency (nepuññaṃ), consideration (vebhabyā), thought (cintā), thorough examination (upaparikkhā), great wisdom (bhūri), penetrative insight (medhā), leading to mastery (pariṇāyikā), insight (vipassanā), clear comprehension (sampajaññaṃ), piercing wisdom (patodo), wisdom (paññā), wisdom faculty (paññindriyaṃ), strength of wisdom (paññābalaṃ), sword of wisdom (paññāsatthaṃ), clarity of wisdom (paññāpāsādo), light of wisdom (paññāāloko), radiance of wisdom (paññāobhāso), illumination of wisdom (paññāpajjoto), jewel of wisdom (paññāratanaṃ), non-delusion (amoho), investigation of dhammas (dhammavicayo), right view (sammādiṭṭhi), the ‘Investigation-of-dhammas Enlightenment Factor’ (dhammavicayasambojjhaṅgo) which is a path factor (maggaṅgaṃ) included in the path (maggapariyāpannaṃ)—this is called the ‘Investigation-of-dhammas Enlightenment Factor’ (Dhammavicayasambojjhaṅgo).Therein, what is the ‘Investigation-of-dhammas Enlightenment Factor’ (Dhammavicayasambojjhaṅgo)? Here, a bhikkhu, at the time when he develops the supramundane jhāna leading to liberation, to the abandonment of wrong views, at the first stage (path), having secluded himself from sensual pleasures… etc., attains and dwells in the first jhāna, with difficult practice and slow realization, at that time, the wisdom (paññā) of understanding (pajānanā)… etc., non-delusion (amoho), investigation of dhammas (dhammavicayo), the ‘Investigation-of-dhammas Enlightenment Factor’ (dhammavicayasambojjhaṅgo) which is a path factor (maggaṅgaṃ) included in the path (maggapariyāpannaṃ)—this is called the ‘Investigation-of-dhammas Enlightenment Factor’ (Dhammavicayasambojjhaṅgo). The remaining dhammas associated with the ‘Investigation-of-dhammas Enlightenment Factor’ (Dhammavicayasambojjhaṅgasampayuttā)… etc.”

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