Anyone have any thoughts (or experiences) they could share on the topic? Is this a gradual step-by-step process, that we go thru in somewhat journey form or might a person have different levels of wisdom in different areas of their practice, such as one person deeply understanding some aspects of the dhamma experientially, while being at an intellectual level of cinta-maya panna with others?
Relevance of Vedana to Bhavana-maya Panna
"The Pali term bhavana-maya panna means experiential wisdom. Bhavanabhavana is meditation through which wisdom (panna) is cultivated. In order to understand the essence of the term bhavana-maya panna and its relevance to vedana (sensation), we first need to understand the meaning of the term panna. Panna is derived from the root 'na' which means 'to know', prefixed by 'pa' meaning 'correctly'. Thus, the literal English translation of the word panna is 'to know correctly'. Commonly used equivalents are such words as 'insight', 'knowledge' or 'wisdom'. All these convey aspects of panna, but, as with all Pali terms, no translation corresponds exactly.
In the ancient texts, panna is defined more precisely as yatha-bhutam-nana-dassanamyatha-bhuta-nana-dassanam, seeing things as they are, not as they appear to be. That is, understanding the true nature of anicca (impermanence), dukkha (suffering) and anatta (essencelessness) in all things. This realisation leads to the ultimate truth of nibbana. It may also be described as pakarena janati'ti pannapakarena janati ti panna-because it is understood through different angles it is panna. The Visuddhimagga elaborates on this explaining that the characteristic of panna is to penetrate the true nature of things. Its function is to dispel the darkness of ignorance, and prevent one from becoming bewildered by its manifestation. Its immediate cause is concentration (samadhi). Hence the words 'He whose mind is concentrated knows and sees things according to reality'.
The texts mention three types of panna-suta-maya pannasuta-maya panna, cinta-maya pannacinta-maya panna and bhavana-mayapanna. Suta-mayapanna is wisdom obtained from listening to others, from being instructed by others about impermanence, suffering and essencelessness. It may also develop from reading sacred texts. This type of panna is clearly dependent on an external source. Thus, suta-mayapanna consists of learning which has been gained by listening to others (parato sutva patilabhati). Such wisdom is parokkha (inferred knowledge). This may inspire one to tread on the path of Dhamma, but in itself cannot lead to the attainment of liberation.
Cinta-maya panna is the wisdom obtained from one's own thinking, not just from hearing others (parato asutva patilabhati). It is the understanding of impermanence, suffering and essencelessness, from what one has grasped by the means of one's own intellect. It is the process of intellectually analyzing something to see whether it is logical and rational. Having gone through such a process, one can then accept a teaching intellectually. One may thereby become knowledgeable about the theory of Dhamma, and may be able to explain it to others. One may even be able to help others realize the fact of anicca, dukkha and anatta, but still one cannot obtain liberation for oneself. On the contrary, there is a danger that one may accumulate more mental defilements by developing ego since one lacks the direct experience of wisdom.
Sometimes we find in the texts a change in the order of suta-maya panna and cinta-maya panna. At times cinta-maya panna is mentioned first, followed by suta-maya panna and bhavana-maya panna. At times, suta-maya panna is followed by cinta-maya panna and bhavana-maya panna. But in both cases, bhavana-maya panna comes at the end and is of prime importance for the realisation of truth. It does not make any difference in which order we find the first two. Initially a person may listen to the Dhamma from an outside source- suta-maya panna, and then develop cinta-maya panna by rationally thinking about it, trying to understand anicca, dukkha and anatta intellectually, and thereby develop yoniso manasikara (right thinking). Or one may start with cinta-maya panna, one's own intellectual understanding, by reflecting rationally on anicca, dukkha and anatta, and then, by listening to others (suta-maya panna), one may confirm one's intellectual understanding. We should remember that whichever of the two may come first, neither of them can give liberation. Liberation results only from bhavana-maya panna.
Bhavana-maya pannabhavana-maya panna is the wisdom obtained by meditation-the wisdom that comes from the direct experience of the truth. This development of insight is also called vipassana- bhavana (Vipassana meditation). The meditator makes right effort and so realizes for himself that every thing in the world is transitory, a source of suffering, and essenceless. This insight is not the mere acceptance of what someone else has said, nor the product of deductive reasoning. It is, rather, the direct comprehension of the reality of anicca, dukkha and anatta.
To develop bhavana-maya panna, we must experience all phenomena and undestand their true nature. And this is done through experiencing vedana, (bodily sensations), because it is through these sensations that the totality of our nature manifests itself as pancakkhandha (the five aggregates)."
excerpt from Vipassana Research Institute