THE GREAT CHRONICLE OF BUDDHAS
90
dwelling. Having followed the first three of the four traditions of the
ariyas
38
(
ariyavamsattaya
), he strives to achieve the fourth one, the delight in meditation
(
bhÈvanÈrÈma
), by practising an appropriate one out of the prescribed forty meditation
subjects till he attains the stages of JhÈna Access (
UpacÈra
) and Absorption (
AppanÈ
).
Attainment of Absorption JhÈna is the Bodhisatta's complete fulfilment of the Perfection of
Renunciation.
(Details on the forty subjects of meditation may be obtained from the Visuddhi-magga.)
(This is the method of fulfilling the Perfection of Renunciation.)
4. How The Perfection of Wisdom is fulfilled
As the light of wisdom cannot co-exist with the darkness of bewilderment (
moha
), the
Bodhisatta
,
who is fulfilling the Perfection of Wisdom, avoids the causes of bewilderment,
such as aversion to wholesomeness, (
arati
), laziness, stretching out one's limbs in
drowsiness, etc., but applies himself with ardour to acquisition of wide knowledge, various
kinds of
jhÈna
, etc.
Wisdom is of three kinds:
(a) Suta-maya PaÒÒÈ
In order to bring Suta-maya PaÒÒÈ, otherwise known as BÈhu-sacca, to maturity, the
Bodhisatta develops it through careful study, listening, learning, memorizing, interrogating
and investigating with mindfulness, energy and wisdom preceded by
upÈya-kosalla ÒÈÓa.
The whole of
suta-maya paÒÒÈ
is made up of (i) the five aggregates, the twelve sense-
bases, the eighteen elements, the Four Truths, the twenty-two faculties, the law of
Dependent Origination, the methods of Steadfast Mindfulness, etc., which constitute the
factors of Enlightenment, as well as various categories of Dhamma, such as wholesome,
unwholesome, etc.; and (ii) blameless, mundane forms of knowledge which promote the
welfare and happiness of beings. In this way, the Bodhisatta develops
suta-maya paÒÒÈ
and becomes a man of wisdom who has delved into the entire subject of it himself and
established others too in it.
Likewise, in order to serve the interest of beings, the Bodhisatta develops the wisdom that
arises instantaneously to find suitable means, right on the spot (
ThÈnuppattika paÔibhÈna-
ÒÈÓa
), which is also known as
upÈya-kosalla ÒÈÓa
. By means of this wisdom, the
Bodhisatta is able to distinguish the factors which will promote growth and prosperity from
those which will contribute to ruin and destruction in various undertakings of beings.
(b) CintÈ-maya PaÒÒÈ
Likewise, the Bodhisatta develops CintÈ-maya PaÒÒÈ by reflecting penetratingly on
natural phenomena, absolute realities such as aggregates, etc.
(Careful study, listening, learning, memorizing of natural phenomena such as aggregates
is
suta-maya paÒÒÈ
. Thinking first and then reflecting on these natural phenomena, which
one has studied, learnt, memorized is CintÈ-maya PaÒÒÈ.)
(c) BhÈvanÈ-maya PaÒÒÈ
Likewise, the Bodhisatta, who has developed the mundane kinds of thorough
understanding of natural phenomena, such as aggregates, etc., by discerning their specific
as well as general characteristics, proceeds to perfect and fulfil the preliminary portion of
the wisdom gained by meditation (
bhÈvanÈ-maya paÒÒÈ
), namely, the nine Insight
Knowledge (
vipassanÈ-ÒÈÓa
) such as knowledge of conditioned things (
sammasana-ÒÈÓa
),
their impermanence, unsatisfactoriness, being not-self, etc.
By thus perfecting and fulfilling the Insight Knowledge, the Bodhisatta comprehends
fully the external and internal objects only as mental and physical phenomena: ‚This group
of natural phenomena, which is merely
nÈma
-
r|pa
, arises and ceases according to
38. The four traditions of
Ariyas
:
Ariyavamsattaya
, contentment with any kinds of robes, alms-food,
dwelling and delight in meditation.