by Ācariya Dhammapāla | 1978 | 23,066 words
The work introduces itself as a treatise composed “for clansmen following the suttas who are zealously engaged in the practice of the vehicle to great enlightenment, in order to improve their skilfulness in accumulating the requisites of enlightenment.”...
In general, all the defilements and all unwholesome qualities are their opposites. Taken separately, stinginess is the opposite of giving, and so on, as mentioned earlier. Further, giving is opposed to greed, hatred, and delusion,, since it applies the qualities of nongreed, non-hatred, and non-delusion to gifts, recipients, and the fruits of giving, respectively. Virtue is opposed to greed, hatred, and delusion, since it removes crookedness and corruption in bodily conduct, etc. Renunciation is opposed to these three corruptions since it avoids indulgence in sense pleasures, the affliction of others, and self-mortification. Wisdom opposes them in so far as greed, etc., create blindness, while knowledge restores sight.
Energy opposes them by arousing the true way free from both listlessness and restlessness. Patience opposes them by accepting the desirable, the undesirable, and emptiness. Truthfulness is their opposite because it proceeds in accordance with fact whether others render help or inflict harm. Determination is the opposite of these three defilements since, after vanquishing the vicissitudes of the world, 'it remains unshakeable in fulfilling the requisites of enlightenment in the way they have been undertaken. Loving-kindness is the opposite of greed, hatred, and delusion, through its seclusion from the hindrances. And equanimity is their opposite by dispelling attraction and repulsion towards desirable and undesirable objects, respectively, and by proceeding evenly under varying circumstances.