Chapter VII
conditions. In reality there is no one who creates or causes others to create.
NÈma
-
r|pa,
as
a reality, arises only to disappear and therefore is impermanent. It is unsatisfactory because
of its constant arising and ceasing. It is uncontrollable, ungovernable, and is therefore not-
self.‛ Thus comprehending the real nature of both internal and external objects without
distinction, he abandons attachment to them and helps others do as well.
During the period preceding the attainment of Buddhahood, the Bodhisatta, through great
compassion, helps beings step into the three vehicles of practice (
paÔipatti
), (by which,
beings may gain maturity in the three kinds of Enlightenment) or reach maturity in their
practice if they have already stepped into them.
As for himself, the Bodhisatta strives to achieve five kinds of mastery over mundane
jhÈnas
and various
abhiÒÒÈs
and with the great help rendered by the concentration
associated with these
jhÈnas
and
abhiÒÒÈs
, he reaches the pinnacle of Wisdom.
(As to methods of developing the mundane
jhÈnas
and
abhiÒÒÈs
and the ten kinds of
Knowledge of Insight, reference may be made to the Visuddhi-magga. It is especially to be
noted, however, that in the Visuddhi-magga, the development of Wisdom for a future
Disciple is explained up to the stage of attainment of the Path. Here in this work, however,
as it is intended for the Bodhisatta who aspires to Enlightenment, all the endeavours for
development of meditation is preceded by
mahÈ-karuÓÈ
and
upÈya-kosalla ÒÈÓa
and stop
short at the sixth stage of Purity of Knowledge following the Right Path (
PaÔipadÈ ÒÈÓa-
dassana visuddhi
) before the attainment of the Path also called the stage of Purity of
Knowledge of the Path and Fruition (
©ÈÓa-dassana visuddhi
). As regards the ten stages of
Knowledge of Insight, the development of Wisdom is carried out as far as the first part of
the Knowledge of Equanimity about Formations (
Sa~khÈra-upekkhÈ ÒÈÓa
), giving attention
only to the nine lower stages of VipassanÈ Insight.)
(This is the method of fulfilling the Perfection of Wisdom.)
5. How The Perfection of Energy, etc., are fulfilled
Just as a general, intent on vanquishing his foes, strives ceaselessly, even so the
Bodhisatta
,
who seeks to overcome the enemies of defilement unaided and who wants other
beings to make similar conquests also, works arduously all the time in fulfilment of the
Perfections.
Therefore the Bodhisatta continuously reflects with mindfulness: ‚What have I
accumulated in the way of requisites of merit and wisdom today? What have I done for the
welfare of others today?‛ Reflecting thus every day, he works energetically to be of
service to other beings.
In order to help beings, he gives away generously his possessions including his life and
limb. Whatever he does bodily or verbally, he does so with his mind inclined towards
Omniscience; whatever merit he accrues from such action, he dedicates to the attainment of
full Enlightenment.
He turns away, with a mind for emancipation, from objects of sense pleasures, even if
they are of superior kind or in small amount, not to speak of inferior objects of sense
pleasures or in abundant quantity.
In every undertaking, he develops and applies
upÈya-kosalla ÒÈÓa.
He always works assiduously for the welfare of beings.
He bears with patience, all sense objects, whether desirable or undesirable.
He stands firm on truth, not deviating from it even at the stake of his life.
He suffuses all beings, not making any discrimination, with loving-kindness and
compassion. Just as a father wishes to take upon himself the suffering of his children, even
so he wishes to take upon himself all the suffering that would befall on beings.
He rejoices in the meritorious deeds of all beings. He keeps reflecting on the greatness of
Buddhas and the greatness of their powers. Whatever action he does, bodily or verbally, he
does so only with his mind inclined towards Perfect Enlightenment.