Chapter VII
him develop patience and strengthen it.
(f)
Only a person of wisdom comprehends the three truths as they really are i.e. truth
of abstinence (
viratÊ sacca
), truth of speech (
vacÊ sacca
), truth of Knowledge
(
ÒÈÓa sacca
); their causes and opposites. Having understood them himself
perfectly (by abandoning what should be abandoned and cultivating what should
be cultivated), he could help others keep to the Path of Truth.
(g)
Having fortified himself with the power of wisdom, a wise person becomes
accomplished in concentration. With concentrated mind, unshakable determination
to fulfil all the Perfections is possible.
(h)
Only a man of wisdom can direct his thoughts of loving-kindness towards the
three types of person without discriminating them as dear ones, neutrals or
enemies.
(i)
And only by means of wisdom can one remain indifferent to vicissitudes of life
(whether good or bad) without being affected by them.
In this way, one should reflect on the attributes of wisdom, realizing it to be the cause for
the purification of the Perfections.
Or, the Bodhisatta should admonish himself thus:
‚Without wisdom, there can be no perfect and pure view; without perfect and pure
view, there can be no perfect and pure morality; without perfect and pure morality,
there can be no perfect and pure concentration. Without concentration one cannot
work for one's benefit, much less others. Therefore, practising as you are for the
welfare of others, should you not make an earnest effort to develop your wisdom?‛
It is by the power of wisdom that the Bodhisatta becomes established on the four
foundations
12
, benefits all beings with four objects of support
13
, helps them remain on the
path of liberation and brings their five faculties of faith, energy, mindfulness, concentration
and wisdom to maturity.
Likewise, by the power of wisdom, he engages in the investigation of absolute realities,
such as aggregates (
khandha
), sense-bases (
Èyatana
) etc., and comes to understand
truthfully the processes of s
aÑsÈra
and its cessation. He endeavours to bring his
meritorious deeds, such as Perfection of Generosity, etc., to the most beneficial stage of
development and to enjoy the profits of the Path and Fruition. Thus, he works to complete
and perfect the training of Bodhisattas.
Comprehending the various virtues of Wisdom in this manner, he should repeatedly
develop the Perfection of Wisdom.
(This is the detailed treatment of reflecting on the Perfection of Wisdom.)
5. Detail Treatment of Reflecting on The Perfection of Energy
Even in worldly pursuits, the end of which is foreseeable, one cannot achieve the desired
goal without necessary energy. There is nothing which a man with indefatigable energy
cannot achieve. It should be reflected that, ‚One lacking energy cannot even begin the task
of rescuing all beings from the whirlpool of
saÑsÈra.
One with moderate energy will
undertake the task, only to give it up half-way without pursuing it to the end. It is only the
person with superior kind of energy who will see to the completion of the task, without
regard to one's personal wellbeing, to realise the goal (Omniscience).‛
Again, without sufficient energy, even aspirants for
SÈvaka-Bodhi
or
Pacceka-Bodhi
14
,
who intent on liberating themselves from
saÑsÈra,
cannot
12. The four Foundations,
CaturadhitthÈna
: the foundation of Insight (
paÒÒÈ
); of Truth (
sacca
); of
Liberality (
dÈna
) and of Tranquility (
upasama
).
13. Four objects of support (
catu sangaha vatthu)
: liberality (
dÈna
), kindly speech (
peyya vajja
), a
life of usefulness (
attha
c
ariya
), and impartiality (
samÈnattata
).
14.
SÈvaka
Bodhi
,
Pacceka
Bodhi
: read, Chapter II RARE APPEREANCE OF A BUDDHA.