Story of Chinese Zen. Nan Huai-Chin
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Chinese as "wisdom." However, the Chinese word "wisdom" is often associated with intelligence; in Buddhism, intelligence is called "worldly knowledge and discursive intelligence," which comes from keenness of the sense organs, clarity and brilliance of ears and eyes, none of which is adequate to represent the inner wisdom of prajna.
The wisdom of prajna contains five meanings. One is the prajna of the character of reality, which is realization of knowledge of the fundamental substance of the life of myriad beings in the cosmos and the root source of the essence of mind. Second is the prajna of states, which comes from the different states produced by the basic capacity of the essence of mind, and includes the various phenomena of the spiritual world. Third is the prajna of words, which is literary and linguistic genius deriving from the philosophy produced by wisdom. Fourth is the prajna of expedient means, referring to the methods of applying wisdom, including the domain of learned knowledge. Fifth is auxiliary prajna, which is the totality of the virtue deriving from the preceding five ways of transcendence.
The first five ways of transcendence, from giving to meditation, are all bases of the virtues of the intensive Mahayana practice of perfect goodness. By diligent practice of goodness and virtue until one opens up the door by oneself, one arrives at the ultimate fruit of achieving prajna wisdom. Therefore, in the highest attainments of both Mahayana and Hinayana Buddhism, emphasis is placed on the liberation of wisdom and the perfection of wisdom; neither depend on blind faith.
By extension of the fulfillment of the six ways of transcendence, making them into means of entering the world to help society and help people, there come to be four additional ways of transcendence. The seventh way of transcendence is skill in means, which are methods of promoting self-help and help for others. The eighth way of transcendence is vowing, which is the eternal infinite power of vows of kindness and compassion for all sentient beings. Therefore, Mahayana bodhisattvas make vows to save the world, with firm promises as expressed by the famous sayings, "Space may have an end, but my vows will have no end," and "As long as hell is not emptied, I promise not to become a Buddha."
The ninth way of transcendence is power, which means producing the great power of determination to help oneself and help others by firm and unshakably faithful commitment. The tenth way of transcendence is knowledge, the great knowledge by which one ultimately arrives at "self enlightenment and enlightenment of others, awareness and action completely fulfilled," and attains the fruit of Buddhahood.
Mahayana Practice
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