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This wisdom, known as ''prajñā'', is knowledge of the deeper levels of the reality of phenomena and must be developed in order to escape from an existence characterized by suffering. ''Prajñā'' is the sword of understanding that cuts through delusion, breaking the chains of ignorance that tie us to the samsaric life. The ninth chapter explains how to develop this exalted wisdom through the technique of insight meditation, ''vipaśyanā''. This form of meditation does not merely aim to remain concentrated on the meditational object but has a more analytic role of examining and distinguishing phenomena as well as their characteristics. Śāntideva adopts a systematic approach to the cultivation of this insight into the nature of reality and the analytic method used to investigate it. | This wisdom, known as ''prajñā'', is knowledge of the deeper levels of the reality of phenomena and must be developed in order to escape from an existence characterized by suffering. ''Prajñā'' is the sword of understanding that cuts through delusion, breaking the chains of ignorance that tie us to the samsaric life. The ninth chapter explains how to develop this exalted wisdom through the technique of insight meditation, ''vipaśyanā''. This form of meditation does not merely aim to remain concentrated on the meditational object but has a more analytic role of examining and distinguishing phenomena as well as their characteristics. Śāntideva adopts a systematic approach to the cultivation of this insight into the nature of reality and the analytic method used to investigate it. | ||
The early part of the ninth chapter's verses are devoted to presenting a fundamental key to the Buddha's teachings—the two truths, conventional truth and ultimate truth. He presents the division of the two truths and an explanation of the meaning of each, as well as examples of the different beings who realize each of the truths. | |||
There then follow refutations of doubts raised about the two truths as a basic ground of phenomena. For instance, from an ordinary perspective, if it were true that there was no inherent reality, then it would be difficult to see how this could be explained to those whose very lives are embedded in a sense of the "true" reality of existence. | There then follow refutations of doubts raised about the two truths as a basic ground of phenomena. For instance, from an ordinary perspective, if it were true that there was no inherent reality, then it would be difficult to see how this could be explained to those whose very lives are embedded in a sense of the "true" reality of existence. | ||
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