Part 10d - The method of fulfilling the Perfection of Wisdom (Paññā Pāramī)

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 jhāna, etc.

Wisdom is of three kinds:

(a) Suta-maya Paññā

In order to bring Suta-maya Paññā, otherwise known as Bāhu-sacca, to maturity, the Bodhisatta develops it through careful study, listening, learning, memorizing, interrogating and investigating with mindfulness, energy and wisdom preceded by upāya-kosalla ñāṇa. The whole of suta-maya paññā is made up of (i) the five aggregates, the twelve sensebases, 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 paññā 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 (Thānuppattika paṭibhānañāṇa), which is also known as upāya-kosalla ñāṇa. 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) Cintā-maya Paññā

Likewise, the Bodhisatta develops Cintā-maya Paññā 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 paññā. Thinking first and then reflecting on these natural phenomena, which one has studied, learnt, memorized is Cintā-maya Paññā.)

(c) Bhāvanā-maya Paññā

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 (bhāvanā-maya paññā), namely, the nine Insight Knowledge (vipassanā-ñāṇa) such as knowledge of conditioned things (sammasana-ñāṇa), 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 nāma-rūpa, arises and ceases according to conditions. In reality there is no one who creates or causes others to create. Nāma-rūpa, 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 notself.” 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 (paṭipatti), (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 jhānas and various abhiññās and with the great help rendered by the concentration associated with these jhānas and abhiññās, he reaches the pinnacle of Wisdom.

(As to methods of developing the mundane jhānas and abhiññās 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 mahā-karuṇā and upāya-kosalla ñāṇa and stop short at the sixth stage of Purity of Knowledge following the Right Path (Paṭipadā ñāṇadassana visuddhi) before the attainment of the Path also called the stage of Purity of Knowledge of the Path and Fruition (Ñāṇa-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 (Saṅkhāra-upekkhā ñāṇa), giving attention only to the nine lower stages of Vipassanā Insight.)

(This is the method of fulfilling the Perfection of Wisdom.)