Second, there is the non-worldly prajna of liberation, in which one does not see people and things around oneself as objects. Since there is no subject and no object, this kind of prajna is absolute, not relative. There is no idea of 'me' versus an object out there. This non-worldly prajna of liberation also functions when one is alone, but the main point is that one does not treat people and things in the environment as objects. Does this mean that worldly prajna is bad, since it perceives subjects and objects? Not necessarily. As long as we apply the attitude of non-worldly prajna, that is to say not treating people and the environment as objects, we are still in the state of liberation.

Three Kinds of Prajna

Prajna can be further classified as suchness prajna, illumination prajna, and expedient prajna. We have just described suchness prajna as always present, whereas illumination prajna is attained wisdom. We also talked about worldly prajna and non-worldly prajna, both being aspects of illumination prajna. Methods are needed to realize illumination prajna, and such methods are expedient prajna. Because the methods need to be communicated, we use language, such as through a sutra or Dharma talks. When we use sutras and lectures as tools to communicate methods of practice, these tools are considered expedient prajna.

Five Kinds of Prajna

A third classification of prajna divides prajna into five categories. We have just discussed the first three-suchness prajna, illumination prajna, and expedient prajna. We will mention the fourth and the fifth, but will not go into detail. The fourth is phenomenal prajna, Which is illuminated by illumination prajna. The fifth is auxiliary prajna that is there to assist our cultivation of prajna. As with the first three, the last two are really about attaining illumination prajna.