The Perfections

Leading to Enlightenment
by Sujin Boriharnwanaket Translated by Nina van Gorkom

2007 First Edition

Z L!G"London

First edition #$blished in 2007 by Zolag %2 &oodnook 'oad (treatham London (&)* *TZ +++,-olag,co,$k .(/N ) 017*%% 2% 0

2o#yright 3 ($4in /oriharn+anaket !ll rights reserved /ritish Library 2atalog$ing in P$blication 5ata A CIP record for this book is available from the British Library.

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Contents
Preface...................................................................................5 Introduction...........................................................................7 The Ten Perfections in aily Life..........................................................! 2haracteristic8 F$nction8 9anifestation and Pro:imate 2a$se of the Perfections;,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,1 Chapter 1.............................................................................13 The Perfection of "enerosity..............................................................#$ Chapter 2.............................................................................29 The Perfection of %orality.................................................................&' Chapter 3.............................................................................41 The Perfection of (enunciation..........................................................)# Chapter 4.............................................................................51 The Perfection of *isdom..................................................................+# Chapter 5.............................................................................71 The Perfection of ,ner-y....................................................................!# Chapter 6.............................................................................91 The Perfection of Patience..................................................................'# Chapter 7 ..........................................................................125 The Perfection of Truthfulness.........................................................#&+ Chapter 8...........................................................................149 The Perfection of etermination .....................................................#)' Chapter 9...........................................................................165 The Perfection of Lovin-.kindness....................................................#/+ Chapter 10.........................................................................175 The Perfection of ,0uanimity...........................................................#!+ pilogue.............................................................................187 The efilements of the Perfections....................................................#1! !lo""ar#.............................................................................189

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Preface
!charn ($4in<s book on the Perfections +hich . translated from Thai8 can be of great assistance to $nderstand the significance of the #erfections in o$r daily life as s$##orting conditions leading to enlightenment, The /$ddha ta$ght $s sati#a==h>na8 the develo#ment of right $nderstanding of n>ma and r?#a in daily life, @o+ever8 +e are often forgetf$l of the n>ma and r?#a +hich #resent themselves and o$r $nderstanding of them is still +eak, &e need to develo# all the #erfections along +ith sati#a==h>na so that event$ally enlightenment can be reali-ed, The A$otations from the B/asket of 2ond$ctC8 the 2ariy>#i=aka8 from its 2ommentary and from other te:ts +hich +e find in this book are most im#ressive, &e can be ins#ired by the stories of the #ast lives of the /$ddha8 +hen he8 as a /odhisatta8 develo#ed all the #erfections +ith $tmost endeavo$r and co$rage, &e can be reminded to be #atient8 not to be disco$raged abo$t the length of time that is needed to develo# right $nderstanding and all the #erfections, . am most gratef$l to !charn ($4in for hel#ing $s +ith this book caref$lly to consider the characteristic of each of the #erfections and to verify for o$rselves +hich of the ten #erfections is still deficient, .t is beneficial to be reminded that none of the ten #erfections sho$ld be neglected and that +e sho$ld develo# them time and again in o$r lives8 +henever the occasion arises, The te:t of this book consists of transcri#tions of oral lect$res given by !charn ($4in at different occasions, The footnotes are mine, .n my translation . have tried to reflect as faithf$lly as #ossible the s#oken +ords of !charn8 as they come straight from her heart, . +ish to ackno+ledge my gratef$lness to the Denerable /hikkh$ /odhi +ho kindly gave #ermission to A$ote from his translation of #art of the 2ommentary to the B/asket of 2ond$ctC8 +hich is incl$ded in his book BThe !llEembracing Net of Die+sC8 The /rahma4>la ($tta and its commentaries8 /,P,(, 7andy8 (ri Lanka, . also +ish to offer my thanks and a##reciation to 7om T$kovinit +ho gave me great assistance +henever . came across diffic$lt #assages in the Thai te:t, . am gratef$l to !lan &eller +ho has made the #$blication of this book #ossible, 9ay this book ins#ire $s to develo# all ten #erfections +ith #erseveranceF Nina van Gorkom,

/ . The Perfections

Introduction - !

Introduction
The Ten Perfections in aily Life
The ten #erfections8 #>ramGs8 are most im#ortant as conditions for the com#lete eradication of defilements, &e sho$ld develo# every kind of k$sala for #aHH> to arise +hich can eradicate all defilements8 stage by stage, 7$sala is not al+ays a #erfection8 and8 th$s8 it is necessary to $nderstand correctly +hen k$sala is a #erfection and +hen it is not, (ince the ten #erfections are essential for the eradication of defilements +e sho$ld st$dy them8 $nderstand their significance and f$rther develo# them, The ten #erfections are the follo+ing;

generosity8 d>na8 morality8 sGla8 ren$nciation8 nekkhamma8 +isdom8 #aHH>8 energy8 viriya #atience8 khanti tr$thf$lness8 sacca8 determination8 adi==h>na8 lovingEkindness8 mett>8 eA$animity8 $#ekkh>,

.t is beneficial caref$lly to st$dy the ten #erfections so that +e can consider and investigate for o$rselves +hich #erfections have not been s$fficiently acc$m$lated, &e sho$ld develo# all of them and in this +ay they can be conditions for the reali-ation of the fo$r noble Tr$ths, .f someone<s goal is the arising of sati that is a+are of the characteristics of realities as they nat$rally a##ear in daily life8 b$t if he does not take

1 . The Perfections into consideration the develo#ment of the #erfections8 he +ill notice that time and again he is overcome by ak$sala kamma, There are more conditions for the arising of ak$sala kamma than for the arising of k$sala kamma, &e cannot kno+ for ho+ long in the f$t$re each one of $s +ill have to develo# and acc$m$late the ten #erfections, @o+ever8 d$ring the lifes#an that +e can do so8 +e sho$ld develo# each of the #erfections as m$ch as +e are able to, The ten #erfections have lobha8 attachment8 as their o##osite and8 therefore8 +e sho$ld not forget that +e sho$ld develo# them not beca$se +e e:#ect a res$lt of k$sala8 b$t beca$se +e see the danger of each kind of ak$sala, &e sho$ld not develo# the #erfections beca$se +e +ish for a res$lt to materiali-e +ithin the cycle of birth and death8 b$t beca$se o$r aim is the eradication of defilements and event$ally to reach the end of the cycle of birth and death, The end of the cycle can be attained +hen all defilements have been eradicated com#letely, (o long as +e have defilements there is no end to the cycle of birth and death, Th$s8 one sho$ld not develo# the #erfections in the e:#ectation of a res$lt of k$sala in the cycle of birth and death, Therefore8 if a #erson sees the disadvantage of avarice8 he develo#s generosity8 d>na, .f someone sees the disadvantage of the transgression of morality8 sGla8 he observes sGla, @e sees that by heedlessness as to action and s#eech and by the committing of evil deeds and s#eech8 he +ill come to harm, ne may not reali-e that even s#eech that +as carelessly $ttered can harm oneself as +ell as other #eo#le, Therefore8 if a #erson sees the danger of the transgression of moral cond$ct8 he +ill observe morality and +ill be evermore heedf$l as to action and s#eech, .f someone sees the disadvantages of all sense #leas$res incl$ding those connected +ith married life8 he +ill be inclined to ren$nciation8 nekkhamma, .f a #erson reali-es the danger of ignorance and do$bt8 he +ill be inclined to the st$dy of the 5hamma so that he +ill kno+ and $nderstand realities as they are8 and this is the develo#ment of the #erfection of +isdom8 #aHH>, .f someone sees the disadvantage of la-iness8 he +ill be inclined to energy8 viriya, .f a #erson sees the disadvantage of im#atience8 he +ill develo# #atience8 khanti, .f someone sees the disadvantage of insincerity in action and s#eech8 he +ill be inclined to tr$thf$lness8 sacca, .f someone sees the disadvantage of indecisiveness8 he +ill be inclined to determination8 adi==h>na, .f a #erson sees the danger of vengef$lness8 he +ill be inclined to lovingE kindness8 mett>, .f a #erson sees the disadvantage of the +orldly conditions8 s$ch as gain and loss8 #raise and blame8 he +ill be inclined to eA$animity8 $#ekkh>, !ll these A$alities are act$ally the ten

The Ten Perfections in aily Life - ' #erfections +hich sho$ld grad$ally be acc$m$lated and develo#ed,) Characteristic2 3unction2 %anifestation and Pro4imate Cause of the Perfections5 &e read in the ParamatthadG#anG8 the 2ommentary to the B/asket of 2ond$ctC 2ariy>#i=aka 7h$ddhaka Nik>ya8 abo$t the characteristics of the ten #erfections,2 ), BGiving Id>naJ has the characteristic of relinA$ishingK its f$nction is to dis#el greed for things that can be given a+ayK its manifestation is nonEattachment8 or the achievement of #ros#erity and a favo$rable state of e:istenceK an ob4ect that can be relinA$ished is its #ro:imate ca$se, 2, Dirt$e IsGlaJ has the characteristic of com#osing IsGlana8 observingJK coordinating Isam>dh>naJ and establishing I#ati==hanaJ are also mentioned as its characteristic, .ts f$nction is to dis#el moral de#ravity8 or its f$nction is blameless cond$ctK its manifestation is moral #$rityK shame and moral dread are its #ro:imate ca$se, %, 'en$nciation InekkhammaJ has the characteristic of de#arting from sense #leas$res and e:istenceK its f$nction is to verify the $nsatisfactoriness they involveK its manifestation is the +ithdra+al from themK a sense of s#irit$al $rgency IsaLvegaJ is its #ro:imate ca$se, M,
)

&isdom I#aHH>J has the characteristic of #enetrating the real s#ecific nat$re Iof dhammasJ8 or the characteristic of s$re

The N>takas8 the O/irth (toriesC8 deal +ith all the e:cellent A$alities the /$ddha develo#ed d$ring his former lives8 altho$gh not e:cl$sively +ith the ten #erfections, The B/asket of 2ond$ctC8 the 2ariy>#i=aka8 7h$ddhaka Nik>ya I9inor !nthologies ...J8 describes the #erfections and relates ho+ they +ere develo#ed, The 2ommentary to this +ork8 +ritten by 5hamma#>la in the si:th cent$ry8 e:#lains them more systematically and in detail, They are also described in an abridged version in the s$b commentary ItGkaJ to the B/rahma4>la ($ttaC8 of the B9iddle Length (ayingsCI.8 no, )J, The ten #erfections are also mentioned in the B2hronicle of /$ddhasC8 /$ddhavaLsa I9inor !nthologies ...J, For my A$otations from the 2ommentary to the /asket of 2ond$ct and the definitions and descri#tions of the #erfections8 contained in the last #art8 the 9iscellaneo$s (ayings8 PakiPPaka 7ath>8 . am $sing the translation of this #art of the 2ommentary by Den, /odhi, This translation is incl$ded in BThe !llE embracing Net of Die+sC8 The /rahma4>la ($tta and its commentaries8 /,P,(, 7andy8 (ri Lanka,

#6 . The Perfections #enetration8 like the #enetration of an arro+ shot by a skilf$l archerK its f$nction is to ill$minate the ob4ective field8 like a lam#K its manifestation is nonEconf$sion8 like a g$ide in a forestK concentration or the fo$r InobleJ tr$ths8 is its #ro:imate ca$se), Q, Energy has the characteristic of strivingK its f$nction is to fortifyK its manifestation is indefatigablyK an occasion for the aro$sing of energy8 or a sense of s#irit$al $rgency8 is its #ro:imate ca$se, *, Patience has the characteristic of acce#tanceK its f$nction is to end$re the desirable and $ndesirableK its manifestation is tolerance or nonEo##ositionK seeing things as they really are is its #ro:imate ca$se, 7, Tr$thf$lness has the characteristic of nonEdece#tiveness in s#eechK its f$nction is to verify in accordance +ith factK its manifestation is e:cellenceK honesty is its #ro:imate ca$se, 0, 5etermination has the characteristic of determining $#on the reA$isites of enlightenment2K its f$nction is to overcome their o##ositesK its manifestation is $nshakeableness in that taskK the reA$isites of enlightenment are its #ro:imate ca$se, 1, LovingEkindness has the characteristic of #romoting the +elfare Iof living beingsJK its f$nction is to #rovide for their +elfare8 or its f$nction is to remove resentmentK its manifestation is kindlinessK seeing the agreeable side of beings is its #ro:imate ca$se, )0, EA$animity has the characteristic of #romoting the as#ect of ne$trality%K its f$nction is to see things im#artiallyK its manifestation is the s$bsiding of attraction and re#$lsionK reflection $#on the fact that all beings inherit the res$lts of their o+n kamma is its #ro:imate ca$se,C !#art from these definitions8 many other #assages in the 2ommentary to the B/asket of 2ond$ctC8 2ariy>#i=aka8 deal in great detail +ith the #erfections, To +hat e:tent s$ch details sho$ld be st$died de#ends on the ability of each individ$al to see their val$e and to investigate realities, Everybody +o$ld like to f$lfil all ten #erfections8 b$t in order
) 2 % 2oncentration of the eightfold Path #erforms its f$nction +hile it accom#anies the +isdom of the eightfold Path, The fo$r noble Tr$ths are the ob4ect of #aHH>, /eing resol$te as to the reA$isites of enlightenment8 and these are the ten #erfections, Ne$trality to+ards beings,

The Ten Perfections in aily Life - ## to do so8 one sho$ld very grad$ally develo# and acc$m$late them, /efore +e listened to the 5hamma8 ak$sala citta +as likely to arise often8 and +e did not $nderstand at all ho+ to develo# the eightfold Path, &hen someone has listened to the 5hamma8 he acA$ires $nderstanding of the develo#ment of #aHH> and of the eightfold Path, @o+ever8 +hen #eo#le have gained already some degree of $nderstanding8 they can notice that samm>Esati8 right mindf$lness8 very seldom in a day arises and is a+are of the characteristics of realities, Therefore8 it is necessary tr$ly to kno+ oneself and to find o$t the reason +hy right mindf$lness arises very seldom, .t may be that someone has $nderstood the right +ay of the develo#ment of #aHH> that can eradicate the +rong vie+ of self and reali-e the fo$r noble Tr$ths, @o+ever8 +hat is the reason that right mindf$lness does not develo# in accordance +ith one<s $nderstanding of the PathR The reason is that everybody has defilements8 and this can be com#ared to s$ffering from illness, &e are like a sick #erson +ho does not kno+ ho+ to recover and gain strength, &e see that the +ay +e have to travel is e:tremely far8 b$t +hen o$r body is not healthy and strong +e cannot travel all the +ay thro$gh and reach o$r destination, The eightfold Path is the long +ay +e have to travel in order to reach o$r destination8 that is8 the reali-ation of the fo$r noble Tr$ths, .f +e do not e:amine and kno+ o$rselves8 +e are likely to be a #erson +ho kno+s the right Path b$t +ho cannot go along it, &e are like someone +ho does not kno+ the +ay to gain strength and recover from his ailments, Therefore8 listening to the 5hamma and considering it so that +e gain $nderstanding8 can be com#ared to the sit$ation of a #erson +ho looks for the right medicine to c$re his illness, (omeone +ho does not listen to the 5hamma and does not even kno+ that he is sick8 +ill not look for medicine to c$re his illness, !s soon as he finds the 5hamma and has right $nderstanding of it8 he is like a #erson +ho has fo$nd the right medicine that c$res his illness so that he has s$fficient strength to travel a long +ay, The dhammas that make the citta healthy and strong so that one can +alk the eightfold Path all the +ay thro$gh are the ten #erfections, &e sho$ld caref$lly consider the #erfections so that +e have correct $nderstanding of them8 other+ise +e shall not be able to develo# them, &e may listen to the 5hamma every day8 b$t +e sho$ld kno+ and consider +hy +e listen; +e sho$ld listen +ith the firm determination and intention to have right $nderstanding of the 5hamma so that +e can a##ly it8 no+ and d$ring each life to come, &e sho$ld kno+ the right #$r#ose of listening; the develo#ment of #aHH> that can eradicate

#& . The Perfections defilements, .n this +ay the #erfections can begin to develo# +hile +e listen, &hen +e listen8 the #erfection of determination can develo#, &e sho$ld kno+ the meaning of the #erfection of determinationK +itho$t mental strength one cannot f$lfil this #erfection, (ome #eo#le +ho #erform k$sala8 s$ch as generosity8 e:#ress their determination by #rayer8 b$t they do not kno+ the meaning of determination, &hen one has the firm8 $nshakeable determination to reach the goal8 the eradication of ak$sala8 determination is a #erfection8 and this is an essential condition for the develo#ment of #aHH>, .f +e do not st$dy the #erfections8 +e may contin$e 4$st to listen +itho$t kno+ing the right #$r#ose of it8 and beca$se of this +e s$rely shall not reali-e the fo$r noble Tr$ths, &e sho$ld consider +hether the #erfections begin to develo# +hile +e listen to the 5hamma, &henever +e have the firm determination to listen +ith the right #$r#ose8 the develo#ment of #aHH>8 +e develo# and acc$m$late all ten #erfections so that they can reach accom#lishment,

Cha7ter # - #$

Chapter 1
The Perfection of "enerosity
The #erfection of generosity is mentioned first among the ten #erfections, !s +e read in the definition of d>na8 given by the 2ommentary to the B/asket of 2ond$ctC; Giving (dna) has the characteristic of relinquishing; its function is to dispel greed for things that can be given away; its manifestation is nonattachment, or the achievement of prosperity and a favourable state of e istence; an ob!ect that can be relinquished is its pro imate cause"# 9ost #eo#le kno+ that generosity is the giving a+ay of things for the benefit and ha##iness of others, Lay#eo#le cannot give a+ay all their #ossessions beca$se they still cling to sense ob4ects8 b$t +hen there is an o##ort$nity for generosity they sho$ld #ractise it, .f one is $nable to give a+ay something one #ossesses8 be it small or great8 for the benefit of others8 it +ill be so m$ch harder to give $# the clinging and attachment to the n>ma dhammas and r?#a dhammas one takes for self8 beings and #ersons, Therefore8 it is necessary to give a+ay things for the benefit and ha##iness of others as m$ch as one is able to8 in order to eliminate defilements8 incl$ding attachment to #ossessions as +ell as clinging to n>ma dhammas and r?#a dhammas one takes for beings8 #eo#le and self, Th$s8 in o$r daily life +e sho$ld not neglect the develo#ment of the #erfection of generosity, &e sho$ld kno+ +hether o$r generosity is a #erfection or not, No matter ho+ m$ch +e give a+ay8 generosity is not a #erfection if +e do not see the need to eradicate defilements, Peo#le +ho have $nderstanding of the 5hamma and #ractise generosity sho$ld consider +hether their generosity is a #erfection, .f someone gives a+ay things +itho$t e:#ecting a re+ard8 not even rebirth in a heavenly #lane8 then his generosity can be a #erfection, @o+ever8 if someone +ants to receive a re+ard8 +hen he +ishes for rebirth as a millionaire8 or for rebirth in different heavenly #lanes8 or if he +ants to receive gain8 hono$r and #raise8 then his life is still bo$nd $# +ith all kinds of e:#ectations8 and his goal is not the eradication of defilements, .f +e reflect abo$t this +e can kno+ +hether o$r giving at a s#ecific moment is a #erfection or not,

#) . The Perfections The #erfection of generosity is a condition to cross over to the f$rther shore8 namely8 the eradication of defilements8 different from the realm of defilements, .t is an e:tremely long +ay to reach the f$rther shore8 the eradication of defilementsK it is not easy to reach it, &e sho$ld clearly $nderstand +hat the eradication of defilements means, Therefore8 +e sho$ld kno+ +hether at the moment of giving +e are ho#ing for a re+ard or not, Giving that eliminates lobha8 attachment8 is giving +ith the aim to eradicate defilements8 and that means that +e sho$ld not e:#ect any kind of re+ard, /esides generosity by +ay of material aid8 there is a higher kind of giving8 and that is the giving of 5hamma, This is act$ally the gift of right $nderstanding +hich +ill be beneficial both in this life and also in the lives to come, &hen +e give material things to #eo#le +ho are needy and #oor8 this has only a tem#orary effect for them, &e may not take into consideration the root ca$se of their #overty, The fact that #eo#le are #oor is the res$lt of ak$sala kamma8 and so long as one commits ak$sala kamma there are conditions for rebirth as a #oor #erson, /esides assistance in a material +ay8 +e sho$ld hel# #eo#le by going to the rootEca$se of their #overty8 and that is8 hel#ing them to have right $nderstanding of the tr$th of the 5hamma, Th$s +e shall see that +e are really able to hel# each other in daily life8 both +ith material gifts and +ith the gift of 5hamma, /y the gift of 5hamma +e hel# others to gain right $nderstanding of the 5hamma and to a##ly the 5hamma as +ell, 9oreover8 hel#ing #eo#le to gain right $nderstanding of the 5hamma can be a condition for them also to develo# more k$sala; generosity8 morality and mental develo#ment, Therefore8 a #erson #ractises lovingEkindness8 mett>8 +hen he hel#s others in different +ays to $nderstand the 5hamma8 by #ro#agating it thro$gh radio #rograms8 by #rinting 5hamma books8 by 5hamma disc$ssions8 by e:#laining the 5hamma8 +itho$t e:#ecting a res$lt for himself, .n that case his actions of generosity are a #erfection8 leading to the eradication of defilements, @e has the firm $nderstanding that develo#ing k$sala not bo$nd $# +ith lobha8 attachment8 is develo#ment of the #erfections, (ome #eo#le +ho like to #ro#agate the 5hamma +ant to eval$ate the res$lt of their good deeds, @o+ever8 the tr$e res$lt of someone<s efforts has nothing to do +ith the n$mber of #eo#le +ho listen to the 5hamma he tries to #ro#agate or the amo$nt of good deeds he has #erformed for this #$r#ose, The res$lt of his efforts manifests itself in the citta of the listener +ho is th$s better able to develo# his $nderstanding f$rther and to a##ly the 5hamma,

The Perfection of "enerosity - #+ &hen someone +ho listens to the 5hamma gains right $nderstanding8 he acc$m$lates sincerity8 and this is the #erfection of tr$thf$lness8 sacca #>rami, @e also acc$m$lates the #erfection of determination; he has an $nshakeable conviction of his aim8 that is8 the eradication of defilements, &e can eval$ate the benefit of listening to the 5hamma at this very moment; have +e acc$m$lated more k$sala and eliminated ak$salaR There is another kind of d>na8 generosity8 and this is abhayad>na8 the giving of freedom from danger and fear, &e read in the BGrad$al (ayingsC8 /ook of the Eights8 @ .D8 S18 $tcomes of 9erit8 abo$t eight o$tcomes IyieldsJ of merit; going for ref$ge to the Tri#le Gem and five gifts), &e read abo$t these five gifts; $erein, mon%s, a noble disciple gives up the ta%ing of life and abstains from it" &y abstaining from the ta%ing of life, the noble disciple gives to immeasurable beings freedom from fear, gives to them freedom from hostility, and freedom from oppression" &y giving to immeasurable beings freedom from fear, hostility and oppression, he himself will en!oy immeasurable freedom from fear, hostility and oppression"""# The same is said abo$t the abstaining from stealing8 se:$al miscond$ct8 +rong s#eech and into:icants, Th$s8 sGla can also be considered $nder the as#ect of d>na, !bstaining from deeds that harm others as +ell as giving #rotection from danger is incl$ded in giving freedom from fear8 abhayad>na, 9oreover8 also forgiving can be seen as an as#ect of giving freedom from fear2, &hen +e forgive someone8 +e do not give in to ill feelings or revenge, .f someone does not kno+ that forgiving is a #erfection he +ill not forgive someone else +ho has done him +rong, .f +e do not forgive others ho+ can +e attain enlightenment and eradicate defilementsR .f +e consider this it may be a condition for the gift of freedom from fear, This is a +ay of generosity higher than the giving of material things8 >misa d>na, .f +e cannot forgive someone +e do not like8 it means also that +e cannot develo# other kinds of k$sala +ith regard to this #erson, .f +e do not forgive him or if +e are still angry +ith him8 +e cannot be genero$s to him8 +e cannot even give him material things, Neither can +e give him the gift of 5hamma8 5hamma d>na8 in hel#ing him +ith 5hamma disc$ssion8 or advise him as to +hat is beneficial in life and
) 2 . inserted this s$tta and my additional remarks, . am $sing the translation of Den, Nyana#onika8 &heel no, 2%0E2M08 /,P,(, 7andy8 (ri Lanka, .n Thai to forgive is to give abh>ya8 freedom from fear or danger, /h>ya is fear or danger8 and a is a negation,

#/ . The Perfections +hat is not beneficial, The gift of freedom from fear is a condition for the #erfection of morality8 sGla #>ramG8 to develo#K it is the condition for abstinence from +rong action and s#eech, .f +e do not forgive someone else8 o$r cond$ct +ill not be that of a friend and th$s k$sala cannot develo#, @o+ co$ld +e then cross over to the f$rther shore8 namely8 the eradication of defilementsR This sho+s $s that o$r consideration of the nat$re of k$sala in daily life sho$ld be very refined, ! #erson +ho develo#s #aHH> that can reali-e the fo$r noble Tr$ths8 sho$ld kno+ the nat$re of his cittaK he sho$ld kno+ +hen he is mentally ill and has no moral strength, .f that is the case8 ho+ co$ld he travel the e:tremely long road that is the eightfold PathR @e sho$ld consider the nat$re of his citta8 so that he can gain strength of citta by means of the #erfections, @e may kno+ that the Path is sati#a==h>na8 the develo#ment of $nderstanding of the characteristics of realitiesK b$t sati does not arise if the #erfections are not strong eno$gh for the reali-ation of the fo$r noble Tr$ths, &e all sho$ld develo# the ten #erfections +ith #aHH>8 also +hen +e #ractise generosity in o$r daily life, &e sho$ld kno+ the tr$th8 +e sho$ld kno+ the difference bet+een giving +itho$t #aHH> and giving +ith #aHH>8 s$ch as in the case of the /odhisatta +ho gave +ith #aHH>, .n this +ay +e can consider and $nderstand the #erfection of tr$thf$lness8 sincerity for k$sala8 so that +e can follo+ in the the footste#s of the /odhisatta +ho develo#ed the #erfections d$ring each life, @e did not develo# in one life 4$st the #erfection of morality8 and in another life 4$st the #erfection of ren$nciation8 b$t he develo#ed all ten #erfections8 +itho$t e:ce#tion8 d$ring each life, No+ . shall deal +ith generosity that goes together +ith sincerity8 +ith the #erfection of tr$thf$lness8 and in this conte:t +e sho$ld reflect on the generosity of the /odhisatta, The BParamattha 5G#anGC8 the 2ommentary to the B/asket of 2ond$ctC I2ariy>#i=aka8 of the 7h$ddhaka Nik>yaJ e:#lains abo$t three kinds of d>na #>rami8 #erfection of generosity; the giving of material things I>misad>naJ8 the giving of fearlessness Iabhayad>naJ and the giving of the 5hamma Idhammad>naJ, &e read abo$t the giving of e:ternal ob4ects; 'hen the Great (an gives an e ternal ob!ect, he gives whatever is needed to whomever stands in need of it; and %nowing by himself that someone is in need of something, he gives it even unas%ed, much more when as%ed"#

The Perfection of "enerosity - #!

! #erson +ho is ready to give something $sef$l to someone else +hen he sees that he is in need8 has a refined $nderstanding of the #erformance of k$sala, !s soon as he has seen that another #erson is in need of something8 the citta accom#anied by com#assion arises8 and he gives immediately8 he does not +ait to be asked, F$rther on +e read in the 2ommentary; $e gives only when there is something to be given"# @e does not tro$ble himself nor feel dist$rbed +hen at times he +ishes to give b$t he does not have anything he can give, The /odhisatta gives only +hen he has something he can give, &e read; 'hen there are things to be given he gives what people li%e to have, not what they do not want"# &hen other #eo#le are in need of something8 he gives it a+ay8 #rovided there is something to be given, &e read; $e does not give because he e pects something in return" )nd when there is not enough to give sufficiently to all, he distributes evenly whatever can be shared" &ut he does not give things that lead to affliction for others, such as weapons, poisons and into icants" *or does he give amusing things which are harmful and lead to negligence" )nd he does not give unsuitable food or drin% to a person who is sic%, even though that person might as% for it, and he does not give what is suitable beyond the proper measure"# .f +e really +ant to hel# someone8 s$ch as a #erson +ho is ill8 +e need to reflect +ith com#assion on the +ay +e +ill give him assistance, &e sho$ld not 4$st give +itho$t any discrimination8 b$t +e sho$ld also kno+ to +hat e:tent o$r gift is s$itable and $sef$l to a sick #erson, &e sho$ld kno+ in detail +hat is k$sala8 and +e sho$ld be discriminative8 not neglectf$l of k$sala, N$st as a doctor sho$ld #recisely kno+ the condition of a #erson +ho is ill and the dosage of medicaments to be taken that is s$itable for each individ$al8 even so sho$ld +e give +ith discrimination, The 2ommentary states; )gain, when as%ed, he gives to householders things appropriate for

#1 . The Perfections householders, and to mon%s things appropriate for mon%s" $e gives to his mother and father, %insmen and relatives, friends and colleagues, children, wife, slaves and wor%ers, without causing pain to anyone" $aving promised an e cellent gift, he does not give something mean" $e does not give because he desires gain, honour or fame, or because he e pects something in return, or out of e pectation of some fruit other than the supreme enlightenment (in the case of the &odhisatta)" $e does not give detesting the gift or those who as%" $e does not give a discarded ob!ect as a gift, not even to unrestrained beggars who revile and abuse him"# Each time +e give8 +e sho$ld caref$lly investigate o$r citta, The citta sho$ld tr$ly be gentle and tender, &e sho$ld not have contem#t for the #eo#le +ho ask for something or dislike the things +e giveK +e sho$ld not give discarded ob4ects8 not even to $nrestrained beggars +ho revile and ab$se $s, 2an +e follo+ this $#R The #erson +ho receives a gift may be annoyed8 or sometimes his behavio$r may be most im#olite, /$t still8 the citta of the #erson +ho gives can be gentle and tender, @e can give +itho$t dislike of the receiver, .t may ha##en that the receiver is $nrestrained in his behavio$r8 that his cond$ct is im#ro#er8 or that he reviles the #erson +ho givesK he may be angry8 he may say that the other #erson gives too little8 or that he does not +ant to have the things that are given, @o+ever8 in s#ite of this8 the citta of the giver sho$ld be steadfast in k$sala, &e read in the 2ommentary; $e gives invariably with confidence, with compassion and respect"# .n this +ay one can eradicate one<s o+n defilements8 also +hen giving, The 2ommentary states; $e does not give through belief in superstitious omens+ but he gives believing in %amma and its fruit" 'hen he gives he does not afflict those who as% by ma%ing them do homage to him, etc"; but he gives without afflicting others" $e does not give a gift with the intention of deceiving others or with the intention of in!uring; he gives only with an undefiled mind" $e does not give a gift with harsh words or a frown, but with words of endearment, congenial speech, and a smile on his face" 'henever greed for a particular ob!ect becomes e cessive, due to its high value and beauty, its antiquity, or attachment accumulated since a long time, the &odhisatta recogni,es his greed, quic%ly dispels it, see%s out some recipients, and gives it away"#

The Perfection of "enerosity - #' ! #erson +ho $nderstands himself +ell kno+s the e:tent of his clinging8 he kno+s +hen he can give $# something or +hen he cannot, (ometimes he may think of giving8 b$t he is not able to give, @o+ever8 as +e read8 it is different for the /odhisatta, The #assage A$oted above deals +ith the giving of material goods8 >misa d>na, The 2ommentary gives many more details of the /odhisatta<s #ractice +hile he develo#ed the #erfections in order to attain the s$#reme enlightenment as the (amm>E(amb$ddha, @o+ever8 no+ only a fe+ details are dealt +ith so that #eo#le can investigate more caref$lly their o+n citta in order to develo# k$sala f$rther, The 2ommentary states abo$t the giving of freedom from fear8 abhaya d>na; -he giving of freedom from fear is the giving of protection to beings when they have become frightened on account of %ings, thieves, fire, water, enemies, lions, tigers, other wild beasts, dragons, ogres, demons, goblins, etc" -he giving of the .hamma, .hamma dna, is a non-perverted discourse on the .hamma given with an undefiled mind; that is, methodical instruction conducive to good in the present life, in the life to come, and to ultimate deliverance (di//hadhammi%a samparyi%aparamattha)" &y means of such discourses, those who have not entered the &uddha0s .ispensation enter it, while those who have entered it reach maturity therein" -his is the method+1n brief, he spea%s on giving, on virtue, and on heaven, on the unsatisfactoriness and defilement in sense pleasures, and on the benefit in renouncing them"# Peo#le may have $nderstanding of d>na8 of the danger in sense #leas$res and the benefit of reno$ncing them8 b$t +hen one is $na+are and does not listen to the 5hamma8 one is bo$nd to be overcome by defilements, &hen +e often listen to the 5hamma8 even tho$gh +e hear +hat +as said before8 or +hen +e listen to +hat has been said abo$t daily life8 +e are reminded to reflect and be a+are of realities8 and8 th$s8 there are conditions to acc$m$late more k$sala, &e read f$rther on in the 2ommentary; 1n detail, to those whose minds are disposed towards the enlightenment of disciples (sva%abodhiyam adhimuttacittnam), he gives a discourse establishing and purifying them (in progress towards their goal) by elaborating upon the noble qualities of whichever among the following topics is appropriate+ going for refuge, restraint by virtue, guarding the doors of the

&6 . The Perfections sense-faculties, moderation in eating, application to wa%efulness"""# ne sho$ld kno+ the degree of one<s $nderstanding, !s +e read8 the /$ddha gave a disco$rse in detail to those +hose minds +ere dis#osed to+ards the enlightenment of disci#les8 he gave a disco$rse establishing and #$rifying them Iin #rogress to+ards their goalJ by elaborating $#on the noble A$alities as +as a##ro#riate to them, Those +ho +ant to develo# sati#a==h>na8 to develo# right $nderstanding of the characteristics of the dhammas that are a##earing8 and to develo# the #erfections in daily life8 are already dis#osed to+ards the enlightenment of disci#les8 and that means that they go for ref$ge to the Tri#le Gem8 that they observe sGla8 g$ard the doors of the senseEfac$lties8 are moderate in eating and a##ly themselves to +akef$lness and energy8 time and again, &e sho$ld develo# the #erfections together +ith sati#a==h>na8 life after life, The /odhisatta had develo#ed the #erfections for aeons to an incom#arably high degree, @e acc$m$lated the #erfection of generosity together +ith #aHH> and all other +holesome A$alities +hich formed together the conditions Ias the khandha of formations8 saTkh>rakkhandha)J for the reali-ation of the fo$r noble Tr$ths +hen he attained /$ddhahood, The acc$m$lation of the #erfection of d>na and the other #erfections led to this res$lt, &e read in the 2ommentary abo$t the /odhisatta<s acc$m$lation of the #erfection of giving; 'hen he gives a material gift, the Great (an gives food, thin%ing+ 2(ay 1, by this gift, enable beings to achieve long-life, beauty, happiness, strength, intelligence, and the supreme fruit of unsullied bliss"0 $e gives drin%, wishing to allay the thirst of sensual defilements; garments to gain the adornments of shame and moral dread and the golden comple ion (of a &uddha); vehicles for attaining the modes of psychic potency and the bliss of nibbna; scents for producing the sweet scent of virtue; garlands and unguents for producing
) 2onditioned #henomena can be classified as five khandhas8 aggregates; the khandha of #hysical #henomena8 r?#akkhandha8 the khandha of feeling8 vedan>kkhandha8 the khandha of #erce#tion8 saHH>kkhandha8 the khandha of formations or activities8 saTkh>rakkhandha8 the khandha of conscio$sness8 viHH>Pakkhandha,The khandha of formations or activities8 saTkh>rakkhandha8 incl$des all cetasikas other than feeling8 vedan>8 and remembrance or #erce#tion8 saHH>, .t incl$des all ak$sala cetasikas and sobhana cetasikas, Generosity and also the other sobhana cetasikas s$ch as #aHH> and sati8 are acc$m$lated together and condition one another so that finally enlightenment can be attained,

The Perfection of "enerosity - &# the beauty of the &uddha-qualities; seats for producing the seat on the terrace of enlightenment; bedding for producing the bed of a -athgata0s rest; dwellings so he might become a refuge for beings; lamps so he might obtain the five eyes3" $e gives visible forms for producing the fathom-wide aura (surrounding a &uddha); sounds for producing the &rahm-li%e voice (of a &uddha); tastes for endearing himself to all the world; and tangibles for acquiring a &uddha0s elegance" $e gives medicines so he might later give the ageless and deathless state of nibbna" $e gives slaves the gift of freedom so he might later emancipate beings from the slavery of defilements" $e gives blameless amusements and en!oyments in order to produce delight in the true .hamma" $e gives his own children as a gift so that he might adopt all beings as his children by granting them an ariyan birth" $e gives his wives as a gift in order that he might become master over the entire world" $e gives gifts of gold, gems, pearls, coral, etc" in order to achieve the ma!or mar%s of physical beauty (characteristics of a &uddha0s body), and the gifts of the diverse means of beautification in order to achieve the minor features of physical beauty" $e gives his treasuries as a gift in order to obtain the treasury of the true .hamma; the gift of his %ingdom in order to become the %ing of the .hamma; the gift of monasteries, par%s, ponds, and groves in order to achieve the !hnas, etc"; the gift of his feet in order that he might approach the terrace of enlightenment with feet mar%ed with the auspicious wheels; the gift of his hands in order that he might give to beings the rescuing hand of the true .hamma to help them across the four floods 4; the gift of his ears, nose, etc" in order to obtain the spiritual faculties of faith, etc"; the gift of his eyes in order to obtain the universal eye; the gift of his flesh and blood with the thought+ 2(ay my body be the means of life for all the world5 (ay it bring welfare and happiness to all beings at all times, even on occasions of merely seeing, hearing, recollecting, or ministering to me50 )nd he gives the gift of his head in order to become supreme in all the world"# !ll his deeds of generosity contrib$ted to his reali-ation of the fo$r noble Tr$ths +hen he became the (amm>Esamb$ddha, &e read f$rther on abo$t the gifts of the /odhisatta; -he gift of sounds (sadda dna) should be understood by way of the sounds of drums, etc" 1t is certainly not possible to give a sound as one gives a
) These five eyes are the fleshly eye8 the divine eye by +hich he sees the #assing a+ay and rebirth of beings8 the +isdom eye8 by +hich he sees all dhammas +ith their characteristics and their conditions8 the /$ddhaEeye8 by +hich he sees the dis#ositions of beings and the mat$rity of their fac$lties8 and the $niversal eye8 his kno+ledge of omniscience, Floods8 oghas8 are sens$al desire8 desire for e:istence8 +rong vie+s and ignorance,

&& . The Perfections cluster of lotuses, tearing it out by its bulbs and roots and placing it in the hands" &ut one gives a gift of sound by giving its base" -hus he ma%es a gift of sound by presenting a musical instrument, such as drums or tom toms, to the -riple Gem"# ne may offer a dr$m for the benefit of a tem#le as an offering of so$nd8 beca$se it can be $sed to anno$nce the time8 the ho$rs or the +atches Iof the day and nightJ and so on, ne may #lay m$sic as an offering of so$nd to the Tri#le Gem8 by $sing instr$ments s$ch as a dr$m or tom tom, ne may arrange for oneself or for someone else to $se an instr$ment s$ch as a dr$m8 +ith the intention to give so$nd as an offering, The 2ommentary e:#lains f$rther abo$t the +ays of offering the gift of so$nd; """ by giving medicine for the voice, such as oil and molasses, to preachers of the .hamma; or by announcing a lecture on the .hamma, chanting the scriptures, giving a discourse on the .hamma, holding a discussion, or e pressing appreciation for the good deeds of others"# ne may invite #eo#le to sit close for a 5hamma disc$ssion or ask others to invite them for this #$r#ose, !lso +hen e:#ressing +ords of a##reciation8 an$modana8 one can give so$nd as an offering, &hen one s#eaks these +ords alo$d or invites others to 4oin in the e:#ressing of them8 one offers the gift of so$nd, This is a condition for others to also take #art in the offering of so$nd by +ay of the e:#ression of an$modana, &e read in the 2ommentary; Giving thus, the Great (an does not give unwillingly, nor by afflicting others, nor out of fear, moral shame, or the scolding of those in need of gifts" 'hen there is something e cellent, he does not give what is mean" $e does not give e tolling himself and disparaging others" $e does not give out of desire for the fruit, nor with loathing for those who as%, nor with lac% of consideration" 6ather, he gives thoroughly, with his own hand, at the proper time, considerately, without discrimination, filled with !oy throughout the three times (before, during and after giving)" $aving given, he does not become remorseful afterwards" $e does not become either conceited or obsequious in relation to the recipients, but behaves amiably towards them" &ountiful and liberal, he gives things together with a bonus (saparivra)" 7or when he gives food, thin%ing+ 21 will give this along with a bonus0, he gives garments, etc" as well" )nd when he gives garments, thin%ing+ 21 will give this along with a bonus,0 he gives food, etc" as well"""#

The Perfection of "enerosity - &$ @is generosity is bo$ndless8 and he gives something else as a bon$s to accom#any his gift, .n o$r daily life +e all sho$ld investigate and e:amine the realities that arise +ithin $s as they really are, !ltho$gh +e have listened to the te:ts abo$t the /odhisatta<s giving8 the +ay +e give de#ends on conditions and +e cannot eA$al the /odhisatta in generosity, F$rther on in the 2ommentary +e read +hat the /odhisatta is thinking +hen he has an ob4ect that can be given b$t his citta is not inclined to give; 'hen the &odhisatta possesses ob!ects that can be given and suppliants are present, but his mind does not leap up at the thought of giving and he does not want to give, he should conclude+ 28urely, 1 have not been accustomed to giving in the past, therefore, a desire to give does not arise now in my mind" 8o that my mind will delight in giving in the future, 1 will give a gift" 'ith an eye for the future let me now relinquish what 1 have to those in need"0 # Th$s8 +e see that giving cannot be forced, ! #erson +ho has acc$m$lated the inclination to give often8 time and again8 is able to give immediately8 +itho$t hesitation8 +itho$t having to think abo$t it again and again, Therefore8 +hen someone<s mind does not lea# $# at the tho$ght of giving immediately8 or +hen he hesitates8 it can be kno+n that he s$rely did not acc$m$late giving in the #ast, &e read f$rther on; -hus he gives a gift, generous, open-handed, delighting in relinquishing; one who gives when as%ed, delighting in giving and sharing" 1n this way the Great &eing destroys, shatters, and eradicates the first shac%le to giving"# @ere +e see that +e sho$ld investigate o$r citta +hen +e are not inclined to give, &e read; )gain, when the ob!ect to be given is inferior or defective, the Great &eing reflects+ 2&ecause 1 was not inclined to giving in the past, at present my requisites are defective" -herefore+ though it pains me, let me give whatever 1 have as a gift even if the ob!ect is low and inferior" 1n that way 1 will, in the future, reach the pea% in the perfection of giving"0 -hus he gives whatever %ind of gift he can- generous, open-handed, delighting in relinquishing, one who gives when as%ed, delighting in giving and in sharing" 1n this way the Great &eing destroys, shatters, and eradicates the second shac%le to giving"# &hen someone does not give8 he may reflect on itK he may reali-e that he did not acc$m$late generosity and that8 from no+ on8 he +ill try to

&) . The Perfections acc$m$late it, r8 he reali-es that the things he co$ld give are defective or scarce beca$se he did not give in the #ast8 and that he from no+ on8 even tho$gh he has little8 sho$ld give, &e read f$rther on; 'hen a reluctance to give arises due to the e cellence or beauty of the ob!ect to be given, the Great &eing admonishes himself+ 2Good man, haven0t you made the aspiration for the supreme enlightenment, the loftiest and most superior of all states9 'ell then, for the sa%e of enlightenment, it is proper for you to give e cellent and beautiful ob!ects as gifts"0 -hus he gives what is e cellent and beautiful, generous, open-handed, delighting in relinquishing, one who gives when as%ed, delighting in giving and in sharing" 1n this way the Great &eing destroys, shatters, and eradicates the third shac%le to giving"# (ometimes +hen a #erson regrets it to give something a+ay8 he sho$ld consider +hat he really +ants; does he +ant to kee# that ob4ect or does he +ant to reali-e the fo$r noble Tr$thsR 'eflection in this +ay co$ld be a condition for the arising of generosity and at that moment a shackle to generosity is destroyed, &e read; 'hen the Great &eing is giving a gift, and he sees the loss of the ob!ect being given, he reflects thus+ 2-his is the nature of material possessions, that they are sub!ect to loss and to passing away" (oreover, it is because 1 did not give such gifts in the past that my possessions are now depleted" :et me then give whatever 1 have as a gift, whether it be limited or abundant" 1n that way 1 will, in the future, reach the pea% in the perfection of giving"0 -hus he gives whatever he has as a gift; generous, open-handed, delighting in relinquishing, one who gives when as%ed, delighting in giving and sharing" 1n this way the Great &eing destroys, shatters, and eradicates the fourth shac%le to giving"# (ome #eo#le believe that +hen they give things a+ay their #ossessions +ill vanish8 b$t in reality8 it is already in the nat$re of #ossessions to vanish, No matter +hether +e give or do not give8 +hen it is the right time for o$r #ossessions to vanish8 they +ill disa##ear, (ome #eo#le +ho have many #ossessions fear that if they do not share them o$t they +ill vanish8 and therefore8 they believe that they sho$ld rather give them a+ay, &hen calamities are ca$sed by fire8 in$ndation or robbers8 or +hen #ossessions are confiscated by kings8 one may regret it that one did not give things a+ay, &e can see that #ossessions do not vanish beca$se of giving8 b$t that it de#ends on kamma +hether one has

The Perfection of "enerosity - &+ #ossessions or +hether one loses them, .t is most diffic$lt to develo# the #erfections8 even tho$gh one has listened to the 5hamma and learnt m$ch abo$t the #erfections, .t de#ends on the ca#acity of each individ$al to +hat degree he can develo# k$sala, The #erfections sho$ld very grad$ally be develo#ed together +ith #aHH>8 they sho$ld be develo#ed time and again, &e kno+ that this is necessary if +e reali-e that +e have many defilements and that it is diffic$lt to develo# the #aHH> that can eradicate them, Therefore8 d$ring each life defilements sho$ld grad$ally be eliminated8 so that the fo$r noble Tr$ths can be reali-ed +hen one becomes a stream+inner8 sot>#anna, Then one has reached the first stage of enlightenment8 and one +ill not be reborn more than seven times, &e sho$ld kno+ +hat kind of #aHH> accom#anies the #erfection of generosity, The /ook of !nalysis Ithe second /ook of the !bhidhammaJ8 in 2h )*8 2lassification of 7no+ledge8 %2QJ e:#lains abo$t different kinds of #aHH>8 s$ch as +isdom by means of thinking8 +isdom by means of hearing8 +isdom by means of giving8 +isdom by means of sGla, -he .ispeller of .elusion# (the ;ommentary to the &oo% of )nalysis, in ;h 3<, =34) e plains that understanding associated with the intention or volition (cetan) of giving is understanding based on giving# or understanding by means of giving# (dnamay pa>>)" &hen +e read this +e sho$ld investigate in detail the #aHH> +hich is accom#anied by the volition or intention of giving Icetan> of d>naJ, PaHH> cannot arise +ith ak$sala citta8 it cannot arise +hen someone e:#ects a res$lt, &e read in the B5is#eller of 5el$sionC; """that understanding which arises associated in this way with the volition of giving, this is called 2understanding based on giving0 (dnamay pa>>)" &ut that has three forms, namely, prior volition, volition of relinquishing and subsequent volition, according as it arises in one who thin%s+ 21 shall give a gift0, in one giving a gift or in one reviewing after having given a gift"# The B5is#eller of 5el$sionC s#eaks in detail abo$t #aHH> +hich accom#anies the k$sala cittas that are intent on generosity, 7$sala citta can be $naccom#anied by #aHH> or accom#anied by #aHH>, 7$sala citta of the sense s#here accom#anied by #aHH> cetasika Imah>Ek$sala citta

&/ . The Perfections H>Pasam#ay$tta )J can be k$sala citta of the level of d>na8 of sGla8 or of bh>van>8 mental develo#ment8 incl$ding samatha and sati#a==h>na8 +hich is the develo#ment of vi#assan>, &hen +e develo# the #erfection of generosity8 the aim sho$ld be the correct $nderstanding of realities as they are8 +itho$t any e:#ectation of a res$lt for o$rselves, This is the condition for #aHH> +hich is $nderstanding based on d>na Id>namay> #aHH>J, &e read in the B/asket of 2ond$ctC8 5ivision ..8 the Perfection of 'en$nciation8 no,)8 B2ond$ct of U$dhaH4ayaC8 abo$t the /odhisatta U$dhaH4aya8 a 7ing<s son, @e sa+ a de+dro# that vanished by the heat of the s$n and this reminded him of im#ermanence and ca$sed him to +ish to reno$nce +orldly life, The 2ommentary to this section states; ?a>> of the beginning stage that considers the impermanence of realities, %nows which dhammas are beneficial concerning generosity etc" and which are not" -his is the perfection of pa>>"# 5>na8 generosity8 is the giving a+ay of ob4ects for the benefit and ha##iness of others, &hen +e give things a+ay +e are not selfish, PaHH> of the beginning stage considers the im#ermanence of realities, 5id +e ever consider at the moment of giving that there is nothing lastingR Even #ossessions that +e still have today and that +e have not yet given a+ay may vanish before +e can give them a+ay8 beca$se they are im#ermanent, Even +e o$rselves +ho have not yet given a+ay things are im#ermanent8 +e may die even before +e have the o##ort$nity to be genero$s, &hen +e reflect on the im#ermanence of those +ho give and those +ho receive8 k$sala citta may motivate $s to give assistance to others, &hen +e give a+ay things that are beneficial to others +ith the $nderstanding of the im#ermanence of everything8 the #erfection of +isdom can develo#, &e can only kno+ for o$rselves +hether +e consider im#ermanence at s$ch moments, &hen +e meet #eo#le +ho are #oor8 +e can reflect on the $nsatisfactoriness of life and on im#ermanence before giving8 at the moment of giving and after having given8 th$s at the three moments of +holesome intention8 k$sala cetan>8 +ith regard to giving, (ome #eo#le feel 4oy +ith regard to some kinds of d>na8 not to all kinds8 and +hen they recollect their generosity after+ards they are delighted and have attachment to their generosity, This sho+s that there may be +holesome intention8 k$sala cetan>8 before giving8 and at
) 9ah>Ek$sala cittas8 k$sala cittas of the senseEs#here8 are classified as H>Pa vi##ay$tta8 $naccom#anied by #aHH> or H>Pa sam#ay$tta8 accom#anied by #aHH>K H>Pa means #aHH>,

The Perfection of "enerosity - &! the moment of giving8 b$t that after+ards there may not be k$sala citta, &e sho$ld investigate8 +hen +e recollect o$r generosity after +e have given8 +hether the citta is k$sala citta or ak$sala citta, &e may be ha##y +hen +e consider that +e have done something beneficial8 that +e have given assistance to #eo#le so that they are free from s$ffering, thers may not give assistance to them beca$se they may not kno+ of their needs, &hen +e have given assistance to #eo#le and +e recollect the k$sala +e have #erformed8 +e may feel delighted8 b$t this is nonE self8 anatt>K it is beyond control +hether ha##iness arises or not, @a##y feeling may arise beca$se +e had an o##ort$nity to hel# someone +ho +as in need and +hom +e sho$ld give assistance, @o+ever8 if +e desire to recollect o$r k$sala in order to have benefit for o$rselves8 it is not the #erfection of generosity, The difference bet+een generosity that is a #erfection and that +hich is not8 is very s$btle,

&1 . The Perfections

Cha7ter & - &'

Chapter 2
The Perfection of %orality
The 2ommentary to BThe /asket of 2ond$ctC defines the #erfection of morality as follo+s; @irtue (sAla) has the characteristic of composing (sAlana, observing); coordinating (samdhna) and establishing (pati//hana) are also mentioned as its characteristic" 1ts function is to dispel moral depravity, or its function is blameless conduct; its manifestation is moral purity; shame and moral dread are its pro imate cause"# The transgression of morality8 sGla8 s$ch as killing8 stealing8 se:$al miscond$ct8 is motivated by ak$sala; by attachment IlobhaJ8 aversion IdosaJ8 and ignorance ImohaJ, &hen someone commits evil deeds he lacks mett>8 lovingEkindness to+ards others, !ll ak$sala kammas are conditioned by clinging to visible ob4ect8 so$nd8 smell8 flavo$r8 tangible ob4ect and the +rong vie+ that there is self8 being or #erson, The stream+inner +ho has reali-ed the fo$r noble Tr$ths and attained the first stage of enlightenment8 has eradicated the defilements in accordance +ith that stage of enlightenment, @e observes the five #rece#ts #erfectly8 he cannot transgress them any more, .f one is not a stream+inner +hich #rece#ts can one observeR Even before +e are a stream+inner8 +e sho$ld not transgress the #rece#ts, The coarse defilements can be s$bd$ed and +orn a+ay $ntil #aHH> +ill be develo#ed to the degree of a #erfection and is able to reali-e the fo$r noble Tr$ths, The #erfection of sGla is an e:cellent A$ality8 a s$##orting condition for reaching the f$rther shore8 namely the eradication of defilements, &e read abo$t !kitti<s sGla in the 2ommentary to the B/asket of cond$ctC ); 'hen the &uddha was the ascetic )%itti, he dwelt in a Bra wood with strength and energy to fulfil the ascetic practices (tapa), that is, the perfection of sAla" 8Ala is indeed called asceticism, because it burns the impurity of a%usala" Cven so the perfection of renunciation and the perfection of energy are called asceticism (tapa), because they burn by their strength the impurity of clinging and la,iness"#
) (ee the !kitti N>taka8 no, M00,

$6 . The Perfections The ten #erfections are s$##orting conditions for each other8 also at the time the /$ddha +as the ascetic !kitti, @e acc$m$lated the #erfection of sGla together +ith the other #erfections8 s$ch as ren$nciation and energy, &e read; )t the time he was the ascetic )%itti he built a hermitage beside a great Bra tree" 'hen this tree gave fruits he fed on them, and when there were no fruits he fed on its leaves sprin%led with water" -hus he had time and opportunity to apply himself to the attainment of !hna" The ascetic !kitti searched for 7>ra leaves that +ere s$fficient for only one meal a day8 beca$se he fo$nd that searching for food for t+o meals +o$ld not lead to the eradication of defilements,C This is the #erfection of #atience8 beca$se his life +as not involved +ith the $rge to eat, &e read; $is behaviour caused 8a%%a, the Bing of the devas, to wonder why the ascetic )%itti had such pure conduct of action, speech and thought, was devoid of attachment in his life, and had Bra leaves as his only food, which were ascetic practices most difficult to perform"# &e sho$ld kno+ the aim of o$r #ractice8 s$ch as the observing of sGla8 morality, Peo#le +ho +ant to give $# attachment to visible ob4ect8 so$nd8 odo$r8 flavo$r and tangible ob4ect sho$ld kno+ +hy they are doing this, &e read; 'hen 8a%%a saw this, he wondered why the ascetic )%itti observed such practice" $e thought that the ascetic )%itti practised in this way because he desired to become 8a%%a, Bing of the .evas" 8a%%a, in the guise of a brahmin, came to see the ascetic )%itti, thin%ing, 21f the ascetic )%itti wishes to become 8a%%a, he will give me his sodden Bra leaves, but if he has not such a wish, he will not give them away"0 # 8a%%a thought that if )%itti would aspire to become 8a%%a he would fulfil the perfection of generosity, dna, and give away his food" 'e read+ 'hen the ascetic )%itti noticed that the brahmin was in need of food, he too% the sodden Bra leaves and gave them all to the brahmin" $e did the same the second day and the third day"# @ere +e see that the k$sala he #erformed at those times +ere act$ally the #erfections of generosity8 d>na8 of morality8 sGla8 of ren$nciation8 nekkhamma8 of #atience8 khanti8 of energy8 viriya8 of determination or steadfastness8 adi==h>na8 and of tr$thf$lness8 sacca8 that is8 sincerity in the #erforming of k$sala, @e f$lfilled the #erfections in order to attain

The Perfection of %orality - $# /$ddhahood, !ll #erfections are interrelated and they s$##ort one another, !kitti +as steadfast in generosity8 he did not hesitate beca$se of avarice, @e did not long for anything in life8 not even for something very slight, This is the #erfection of sincerity, &e read; -he ascetic )%itti was unsha%able in generosity while he offered his sodden Bra leaves for three consecutive days" $e fulfilled the perfection of loving-%indness, mett, by his disposition to give assistance to all beings" $e fulfilled the perfection of equanimity, upe%%h, by evenmindedness or neutrality, not being disturbed by controversial conduct of people or by trying events"# (akka begged for food for three consec$tive days8 b$t the ascetic !kitti +as $nshakable in his determination to give8 and he gave8 no matter +ho +as asking, &e read; )s regards the perfection of pa>>, he %nows which dhammas are beneficial conditions for the fulfilment of the perfections and which are not" $e abandons the dhammas which are not beneficial and he directs his practice towards those which are beneficial" 'hen 8a%%a %new the disposition of the ascetic )%itti, he offered a boon, whereupon the Great &eing, the ascetic )%itti, e plained the .hamma with regard to the receiving of boons"# F$rther on in the 2ommentary +e read; 8a%%a noticed that the ascetic )%itti dwelt in contentedness" $e as%ed him+ 2'hat, great &rahmin, are you wishing for, that you are dwelling here all alone in the heat90 # (akka interrogated !kitti beca$se he +anted to kno+ abo$t his sincerity in #ractising virt$e to the highest degree8 so that even (akka called him great /rahmin, &e read; )%itti answered, 28a%%a, Bing of the devas, rebirth is du%%ha, the brea%ing up of the body is du%%ha, and dying with delusion is du%%ha" -herefore 1 dwell here all alone"0 8a%%a answered+ 2'ell spo%en Bassapa3 , you e pressed this very well" 1 will give you a boon, choose whatever you wish"0 # ne may have +onder +hat this means, @ere the firm determination for the develo#ment of k$sala is sho+n of the ascetic !kitti +ho +ishes
) This is the name of his clan8 the 7assa#a clan,

$& . The Perfections for a boon, The boon that he +ishes for are all ten #erfections, &e read; -he ascetic )%itti said, 28a%%a, lord of the devas, you have offered me a boon" ?eople who have children, a wife, possessions and all %inds of pleasant things, are attached to them, even though their attachment does not cause any harm" $owever, 1 wish to be free from all degrees of attachment to such things" -hat is the boon 1 would li%e to have"0 # This sho+s that he had a #recise $nderstanding of his cittas; he did not +ish to have attachment even if it +o$ld not ca$se any harm, (omeone +ho has no firm determination in the develo#ment of the #erfections may believe that attachment makes life comfortable and #leasant8 and that8 so long as attachment does not ca$se any harm8 there is no danger in it, @o+ever8 !kitti +anted to be free from all attachment, This is the steadfastness in k$sala to the degree of a #erfection, &e read; -hereupon 8a%%a said, 2Dou have well spo%en, Bassapa" 'hat else do you wish for90# 5o +e +ish for a boon that +ill be a condition for k$sala to become more steadfast8 4$st as in the case of !kittiR &hat he 4$st asked +as not s$fficient yet, The follo+ing boon that the ascetic !kitti +ished for sho+s again the meaning of k$sala to the degree of a #erfection, &e read that !kitti said; 28a%%a, the lord of all devas has offered me a boon" :ands, goods and gold, cows, horses, slaves and relatives decay and pass away" (ay 1 not have such unsatisfactoriness"0 # The loss of #ossessions is ak$sala vi#>ka8 the res$lt of ak$sala kamma that has been #erformed by oneself, There +ill not be s$ch loss if one does not commit ak$sala kamma, &e read that !kitti asked as a boon; 2(ay there be not any a%usala %amma that could cause such loss"0 8a%%a said, 2Bassapa, what else do you wish90 -he ascetic )%itti said, 2?lease give me this boon+ may 1 not see or hear a fool nor be in his company, and may 1 not li%e to converse with him"0 8a%%a as%ed, 2'hat is the reason Bassapa, that you do not li%e fools nor wish to see them90 # .f +e +ish to develo# the #erfection of ren$nciation +e sho$ld consider this #assage, .f +e associate +ith fools +e cannot develo# ren$nciation, The #erfections are interrelated and from the beginning +e sho$ld consider all of them, &e read;

The Perfection of %orality - $$

-he ascetic )%itti said, 27ools advise to do what is improper, they are li%ely to be engaged with improper activities 3; it is difficult to advise them to perform good deeds" 'hen someone spea%s to them in a wholesome way, hoping that they will become righteous, they retort with anger" 7ools do not %now the rules of right conduct (vinaya)" 1t is beneficial not to see fools"0 8a%%a as%ed+ 2Bassapa, what else do you wish for90 -he ascetic )%itti said+ 28a%%a Bing of the .evas, if you li%e to give me a boon, 1 would as% you the following boon+ people should see wise men, they should listen to them, see% their company and cherish conversations with them"0 # (akka A$estioned !kitti so that he +o$ld give a clear e:#lanation for the benefit of those +ho +ish to have #recise $nderstanding and +ho st$dy the 5hamma, &e read; 8a%%a as%ed )%itti, 2Bassapa, please e plain the reason why you li%e to associate with the wise, why you wish to see the wise90 -he ascetic )%itti said, 2-he wise advise to do what is proper, they are not engaged with improper activities" 1t is easy to encourage the wise" -hey do not retort well-spo%en words with anger" -hey %now well right conduct" 1t is good to associate with the wise"0 8a%%a as%ed, 2'hat else do you wish for90 -he ascetic )%itti said, 2'hen the night is spent and the sun, the ruler of the world, rises, may divine food and holy mendicants appear, and may the food that 1 will offer not become e hausted" (ay 1 not repent my deed but give with a pure mind" -his is a boon 1 wish for"0 8a%%a as%ed, 2'hat else do you wish for90 -he ascetic )%itti said, 28a%%a, Bing of the .evas, if you want to give me a boon, may you not visit me again"0 # This is the last boon the ascetic !kitti asked for, This sho+s that he +as not heedless +ith regard to the ak$sala he had acc$m$lated, (akka +as most s$r#rised beca$se everybody +ishes to see sons and da$ghters of
) The 2ommentary e:#lains that they do not ind$ce others to have confidence Iin k$salaJ8 to develo# sGla and #aHH>8 b$t that they ind$ce others to +hat is im#ro#er,

$) . The Perfections devas8 divine beings, (ome #eo#le develo# k$sala to the degree of calm in order to see devas, /$t the ascetic !kitti +ished that (akka +o$ld not visit him again, &e read; 8a%%a said, 2(any people wish to see, because of their righteous conduct, sons and daughters of devas" 'hat is the danger in seeing me90 -he ascetic )%itti answered, 21 may transgress my vow of asceticism when 1 see the appearance of devas, beings who are full of glory and delightful to the senses" -his is the danger in seeing you"0 -hereupon 8a%%a said, 2-his is good, revered one, from now on 1 shall not visit you again0 and he departed" -he &odhisatta dwelt in the same place during his whole life" )fter he passed away he was reborn in the world of the &rahma" -he reverend )nuruddha was 8a%%a, the &uddha was the ascetic )%itti"# The ascetic !kitti +as heedf$l8 he did not +ant to see +hat co$ld be a danger to him, &e can learn a lesson from this story8 +e sho$ld consider the #erfections +ith regard to o$r o+n life, &e have a long +ay to go in order to attain the reali-ation of the fo$r noble Tr$ths and the eradication of defilements, .f +e do not $nderstand +hat the #erfections really are8 +e do not have firm determination to st$dy the 5hamma in order to have right $nderstanding8 to a##ly the 5hamma and to #ractise it +ith sincerity8 +hich is the #erfection of tr$thf$lness, &e sho$ld st$dy and #ractise +itho$t being dist$rbed by the +orldly conditions of gain8 loss8 hono$r8 dishono$r8 #raise8 blame8 ha##iness and misery, .f +e are $nshakable by these +orldly conditions8 +e are beginning to develo# the #erfections so that they become more firmly established, .f +e consider the #erfections develo#ed by the /$ddha life after life8 as related in the B/asket of 2ond$ctC8 +e can see that o$r o+n develo#ment of the #erfections is still very insignificant com#ared to his develo#ment8 that there is an immense difference, Therefore8 +e sho$ld contin$e f$rther to develo# all the #erfections, &e sho$ld not have e:#ectations +ith regard to right $nderstanding of the characteristics of n>ma and r?#a +hich arise and fall a+ay very ra#idly at this moment, The tr$th cannot be reali-ed immediately8 b$t $nderstanding m$st be develo#ed very grad$ally d$ring an endlessly long time, &e read at the end of the 2ommentary to the B2ond$ct of !kittiC; -here may be confidence in him (the &odhisatta), confidence that it is possible to be freed from du%%ha, but one may merely e press words about

The Perfection of %orality - $+ this confidence and not act accordingly by the practice in conformity with the .hamma 3 !ust as the &uddha did"# Th$s8 it is not s$fficient merely to have confidence in the #erfections the /$ddha develo#ed d$ring his former lives8 b$t +e sho$ld also a##ly these #erfections in daily life, &e may e:#ress o$r confidence by +ords b$t8 even tho$gh +e s#eak +ith k$sala citta8 if +e do not act accordingly by the right #ractice8 +e shall not reach the goal, &e may consider the #erfections that +e are beginning to develo#, &e are interested in listening to the 5hamma and learning abo$t the #ractice in accordance +ith the 5hamma, &e need the #erfection of energy8 viriya8 in order to be able to listen, .f there is no energy or right effort8 +e do not come to listen to the 5hamma8 b$t +e rather listen to another s$b4ect that gives $s #leas$re and entertainment, &hen +e listen to the 5hamma +e also need the #erfection of #atience8 khanti8 beca$se sometimes +e have to listen to +hat does not interest $s so m$ch, &itho$t #atience +e cannot develo# the other #erfections s$ch as the #erfection of morality8 sGla, &itho$t the #erfection of sGla +e shall transgress morality by o$r deeds and s#eech, .t is most im#ortant +ith +hom +e associate, The ascetic !kitti said +ith regard to himself that he did not +ish to see8 to hear or to be close to fools, The 2ommentary to the B/asket of 2ond$ctC com#ares association +ith fools to the tasting of +ater that has a bitter8 $n#leasant flavo$r8 and association +ith +ise #ersons to the tasting of s+eet +ater, !lso the /odhisatta had at times to associate +ith fools, For e:am#le8 d$ring one of his lives the /odhisatta belonged to a clan of #eo#le +ith +rong vie+, .n his life as the brahmin yo$th Noti#>la he +as born into a family of #eo#le +ho had +rong vie+ and no confidence in the /$ddha2, Noti#>la follo+ed his #arents in their disdain of the /$ddha, The brahmins +ho had +rong vie+ had no confidence in the /$ddha 7assa#a8 +ho +as the last /$ddha before the /$ddha Gotama, The 2ommentary to the B5isco$rse on Gha=ik>raC8 9iddle Length (ayings8 the BPa#aHcas?danGC8 states that /odhisatta had acc$m$lated the #erfections $ntil his life as Noti#>la8 +hen he came into contact +ith #eo#le of +rong vie+, The 2ommentary com#ares the acc$m$lated
) 2 5hamman$dhamma #a=i#atti; the #ractice of the 5hamma in conformity +ith the 5hamma Ian$dhammaJ, The #ractice of the 5hamma so that one attains s$#ra m$ndane 5hamma8 enlightenment, (ee 9iddle Length (ayings ..8 no, 0)8 n Gha=Gk>ra,

$/ . The Perfections #erfections to a brightly shining fire +hich d$ring that life came into contact +ith +ater and +as therefore e:ting$ished by it so that the rays of light disa##eared and only black charcoal +as left), &e do not kno+ o$r #ast lives b$t +e can learn from the story of the /odhisatta as Noti#>la; altho$gh he had acc$m$lated the #erfections to a high degree8 he still associated +ith fools, &e can learn that +e sho$ld not be heedless and see the danger in association +ith fools, &e read in the 2ommentary to the B/asket of 2ond$ctC8 in the B9iscellaneo$s (ayingsC; *ow comes the method of practising the perfection of virtue (sAla)" 8ince the Great (an desires to adorn beings with the adornment of the virtue of the omniscient, at the beginning he must first purify his own virtue" $erein, virtue is purified in four modes+ 3" by the purification of one0s inclinations (a!!hsayavisuddhi); 4" by the underta%ing of precepts (samdhna); E" by non-transgression (avAti%%amana); =" by ma%ing amends for transgressions (patip%ati%araFa)"# .n this +ay +e can check sGla in o$r daily life, &e sho$ld kno+ +hether o$r sGla is #$re, &e read; 7or someone who is dominated by personal ideals, is naturally disgusted with evil through the purity of his own inclinations and purifies his conduct by arousing his inward sense of shame (hiri)" 8omeone else who is dominated by consideration for the world, afraid of evil, purifies his conduct by receiving precepts from another person and by arousing his sense of moral dread (ottappa) 4" &oth establish themselves in virtue through non-transgression" &ut if, due to forgetfulness, they sometimes brea% a precept, through their sense of shame and moral dread, respectively, they quic%ly ma%e amends for it through the proper means of rehabilitation"#

) 2

(ee also B9ilinda<s V$estionsC ..8 The 5ilemmas 8 Fifth 5ivision8 *; /irth as Noti#>la, The B!tthas>linGC I .8 Part .D8 2h .8 )2QE)27J e:#lains that hiri8 shame8 has a s$b4ective originK its #ro:imate ca$se is res#ect for oneself, &hereas otta##a8 fear of blame or moral dread8 has an e:ternal ca$se8 it is infl$enced by the +orldK its #ro:imate ca$se is res#ect for someone else, @iri and otta##a al+ays arise together8 b$t they have different characteristics,

The Perfection of %orality - $! .n these +ays sGla is #$rified, &e read f$rther on abo$t the virt$e of the /odhisatta; 'hen he spea%s, his statements should be truthful, beneficial, and endearing, and his tal% measured, timely, and concerned with the .hamma" $is mind should always be devoid of covetousness, ill-will, and perverted views" $e should possess the %nowledge of the ownership of %amma 3, and have settled faith and affection for recluses and brahmins who are faring and practising rightly""" &y desisting from false speech his word comes to be authoritative for others" $e is regarded as reliable and trustworthy, one whose statements are always accepted" $e is dear and agreeable to deities" $is mouth gives off a sweet fragrance and he guards his bodily and vocal conduct" $e achieves distinguished characteristics, and eradicates the mental impressions of the defilements 4" &y desisting from slander he obtains a retinue and following that cannot be divided by the attac%s of others" $e possesses unbrea%able faith in the true .hamma" $e is a firm friend, as e ceedingly dear to beings as though they were acquainted with him in the last e istence" )nd he is devoted to nondefilement" &y desisting from harsh speech he becomes dear and agreeable to beings, pleasant in character, sweet in speech, held in esteem" )nd he develops a voice endowed with eight factors E" &y desisting from idle chatter he becomes dear and agreeable to beings, revered, held in esteem" $is statements are accepted and his tal% measured" $e acquires great influence and power, and becomes s%ilful in answering the questions of others with the ingenuity that creates opportunities (to benefit others)" )nd when he reaches the plane of &uddhahood, he becomes capable of answering the numerous questions of beings, spea%ing numerous languages all with a single reply" -hrough his freedom from covetousness he gains what he wishes and obtains whatever e cellent possessions he needs" $e is honoured by powerful
) 2 7ammassakat> H>Pa8 $nderstanding that kamma is the ca$se of vi#>ka8 res$lt, /eings +ill receive the a##ro#riate res$lts of their deeds, The P>li has; v>san>, Even arahats +ho have eradicated all defilements may still have a +ay of s#eech or action that is not agreeable to others, This is not motivated by ak$sala8 b$t it is d$e to their habits in the #ast +hich have been acc$m$lated, nly a /$ddha can eradicate v>san>, The eight A$alities of the /$ddha<s voice; it is frank8 clear8 melodio$s8 #leasant8 f$ll8 carrying8 dee# and resonant8 and does not travel beyond his a$dience,

$1 . The Perfections %hattiyas=" $e can never be vanquished by his adversaries, is never defective in his faculties, and becomes the peerless individual"# .f one develo#s k$sala +itho$t e:#ecting any res$lt for oneself8 the res$lt +ill be in conformity +ith the k$sala one #erformed, (omeone may s#eak +ell8 e:#ressing himself +ith bea$tif$l +ords8 b$t +hen he s#eaks he sho$ld think of the +ellEbeing of the listener8 he sho$ld kno+ +hether the listener +ill be ill at ease or ha##y, .f there is satiE sam#a4aHHa Isati and #aHH>J he +ill refrain from s#eech that ca$ses the listener to be $ncomfortable8 even tho$gh he does not s#eak an $ntr$th, .f satiEsam#a4aHHa arises it +ill ca$se one to s#eak in a beneficial8 agreeable +ay, .f someone does not e:#ect any res$lt for himself8 his k$sala +ill bring its res$lt8 as the /$ddha e:#lained, &e read f$rther on in the 2ommentary; -hrough his freedom from ill-will he gains a pleasant appearance" $e is esteemed by others, and because he delights in the welfare of beings, he automatically inspires their confidence" $e becomes lofty in character, abides in loving-%indness, and acquires great influence and power" -hrough his freedom from wrong view he gains good companions" Cven if he is threatened with a sharp sword, he will not perform an evil deed" &ecause he holds to the ownership of %amma, he does not believe in superstitious omens" $is faith in the true .hamma is established and firmly rooted" $e has faith in the enlightenment of the -athagatas, and no more delights in the diversity of outside creeds than a royal swan delights in a dung heap"# @ere +e see the refinement of the citta that is averse from +rong vie+, ne sho$ld not associate +ith #eo#le +ho have +rong vie+, Peo#le +ho do not $nderstand +hich ca$se brings +hich effect8 may cling to s$#erstitio$s omens, They may listen to the 5hamma and have confidence in it8 b$t if they are not firmly established in their confidence in the tr$e 5hamma they may still be carried a+ay by s$#erstitio$s believes and lack $nderstanding of ca$se and effect, (Gla is t+ofold; as avoidance Iv>rittaJ and as #erformance Ic>rittaJ, (Gla as avoidance is abstaining from evil, (Gla as #erformance is the right cond$ct one sho$ld follo+, &e may abstain from ak$sala and not transgress the #rece#ts8 b$t +ith regard to sGla as #erformance Ic>rittaJ8 +e sho$ld consider the /odhisatta<s cond$ct8 so that +e shall f$rther develo# k$sala, &e read f$rther on; $erein, at the appropriate time, a bodhisattva practises salutation, rising
M The khattiyas +here those of the highest social rank, !ll kings and chieftains +ere katthiyas,

The Perfection of %orality - $' up, giving respectful greetings (a>!ali), and observing courteous conduct towards good friends worthy of reverence" )t the appropriate time he renders them service, and he waits upon them when they are sic%" 'hen he receives well-spo%en advice he e presses his appreciation" $e praises the noble qualities of the virtuous and patiently endures the abuse of antagonists" $e remembers help rendered to him by others, re!oices in their merits, dedicates his own merits to the supreme enlightenment, and always abides diligently in the practice of wholesome states" 'hen he commits a transgression he ac%nowledges it as such and confesses it to his co-religionists" )fterwards he perfectly fulfils the right practice" $e is adroit and nimble in fulfilling his duties towards beings when these are conducive to their good" $e serves as their companion" 'hen beings are afflicted with the suffering of disease, etc", he prepares the appropriate remedy" $e dispels the sorrow of those afflicted by the loss of wealth, etc"Gf a helpful disposition, he restrains with .hamma those who need to be restrained, rehabilitates them from unwholesome ways, and establishes them in wholesome courses of conduct" $e inspires with .hamma those in need of inspiration" )nd when he hears about the loftiest, most difficult, inconceivably powerful deeds of the great bodhisattvas of the past, issuing in the ultimate welfare and happiness of beings, by means of which they reached perfect maturity in the requisites of enlightenment, he does not become agitated and alarmed, but reflects+ 2-hose Great &eings were only human beings" &ut by developing themselves through the orderly fulfilment of the training they attained the loftiest spiritual power and the highest perfection in the requisites of enlightenment" 1, too, should practise the same training in virtue, etc" 1n that way 1, too, will gradually fulfil the training and in the end attain the same state"0 -hen, with unflagging energy preceded by this faith, he perfectly fulfils the training in virtue, etc" )gain, he conceals his virtues and reveals his faults" $e is few in his wishes, content, fond of solitude, aloof, capable of enduring suffering, and free from an iety" $e is not restless, puffed up, fic%le, scurrilous or scattered in speech, but calm in his faculties and mind" )voiding such wrong means of livelihood as scheming, etc", he is endowed with proper conduct and a suitable resort (for alms)" $e sees danger in the slightest faults, and having underta%en the rules of training, trains himself in them, energetic and resolute, without regard for body or life" $e does not tolerate even the slightest concern for his body or life but abandons and dispels it; how much more, then, e cessive concern9 $e abandons and dispels all the corruptions such as anger, malice, etc", which are the cause for moral depravity" $e does not become complacent over some minor achievement of distinction and does not shrin% away, but strives for successively higher achievements" 1n this way the achievements he gains do not parta%e of diminution or stagnation"

)6 . The Perfections -he Great (an serves as a guide for the blind, e plaining to them the right path" -o the deaf he gives signals with gestures of his hands, and in that way benefits them with good" 8o too for the dumb" -o cripples he gives a chair, or a vehicle, or some other means of conveyance" $e strives that the faithless may gain faith, that the la,y may generate ,eal, that those of confused mindfulness may develop mindfulness, that those with wandering minds may become accomplished in concentration, and that the dull-witted may acquire wisdom" $e strives to dispel sensual desire, ill-will, sloth and torpor, restlessness-and-worry, and perple ity in those obsessed by these hindrances, and to dispel wrong thoughts of sensuality, ill will, and aggression in those sub!ugated by these thoughts" Gut of gratitude to those who have helped him, he benefits and honours them with a similar or greater benefit in return, congenial in speech and endearing in his words" $e is a companion in misfortune" Hnderstanding the nature and character of beings, he associates with whatever beings need his presence, in whatever way they need it; and he practises together with whatever beings need to practise with him, in whatever way of practice is necessary for them" &ut he proceeds only by rehabilitating them from the unwholesome and establishing them in the wholesome, not in other ways" 7or in order to protect the minds of others, bodhisattvas behave only in ways which increase the wholesome" 8o too, because his inclination is to benefit others, he should never harm them, abuse them, humiliate them, arouse remorse in them, or incite them to act in ways which should be avoided" *or should he place himself in a higher position than those who are of inferior conduct" $e should be neither altogether inaccessible to others, nor too easily accessible, and he should not associate with others at the wrong time" $e associates with beings whom it is proper to associate with at the appropriate time and place" $e does not critici,e those who are dear to others in front of them, nor praise those who are resented by them" $e is not intimate with those who are not trustworthy" $e does not refuse a proper invitation, or engage in persuasion, or accept e cessively"# (Gla of #erformance8 c>ritta sGla8 is s$btle and refined8 and +e sho$ld consider it at the #resent moment +ith sati, For e:am#le8 +hen a dear friend does something +rong8 one may be off g$ard and blame him immediately in front of others, /$t +hen sati arises8 one +ill +ait for the #ro#er o##ort$nity and s#eak to him later on, This sho+s that defilements have to be +orn off time and again8 $ntil they event$ally +ill be com#letely eradicated,

Cha7ter $ - )#

Chapter 3
The Perfection of (enunciation
The 2ommentary to the B/asket of 2ond$ctC defines the #erfection of ren$nciation as follo+s; 6enunciation (ne%%hamma) has the characteristic of departing from sense pleasures and e istence; its function is to verify the unsatisfactoriness they involve; its manifestation is the withdrawal from them; a sense of spiritual urgency (saIvega) is its pro imate cause"# The #erfection of ren$nciation is the giving $# of #leas$re8 clinging8 and the +ays of +rong thinking that are; sens$o$s thinking Ik>ma vitakkaJ8 thinking of hate Ivy>#>da vitakkaJ and thinking of cr$elty Ivihims> vitakkaJ, These $n+holesome +ays of thinking can be given $# by becoming a monk or by the develo#ment of sati#a==h>na, &hen someone gives $# tho$ghts of sense #leas$res8 of hate and of harming others8 he is develo#ing the #erfection of ren$nciation, Generally #eo#le believe that one can #ractise ren$nciation only by becoming a monk8 b$t in order to $nderstand the real meaning of ren$nciation +e have to consider the different ty#es of citta that are thinking8 be they k$sala or ak$sala, &e $s$ally think in o$r daily life in an $n+holesome +ay of the sense ob4ects; of visible ob4ect8 so$nd8 odo$r8 flavo$r and tangible ob4ect8 th$s8 there is sens$o$s thinking8 k>ma vitakka, 2an +e avoid thinking of sense ob4ects +ith #leas$re8 infat$ation and clingingR The o##osite of sens$o$s thinking is thinking of ren$nciation Inekkhamma vitakkaJ, 'en$nciation8 de#arting from sense #leas$res8 is #ractised not only by entering the state of monkhood8 +hich is a s$#erior state8 b$t it can also be #ractised by lay#eo#le in daily life, 5id +e ever consider to abandon sense #leas$resR !re +e becoming disenchanted +ith sense ob4ectsR &e have attachment to visible ob4ect8 so$nd and the other sense ob4ectsK +e do not have to give them $#8 b$t do +e +ant more of themR .f +e have not yet eno$gh of them +e give in to sens$o$s thinking8 +hereas if +e find that +e have A$ite s$fficient of them8 +e have tho$ghts of ren$nciation, &hen +e contin$e to crave for evermore sense #leas$res8 it sho+s that

)& . The Perfections +e have defilements, &e sho$ld ask o$rselves +hether +e +ish to have more defilements, Each time +e are attached to visible ob4ect and the other sense ob4ects8 defilements arise, .f +e do not reali-e that +e have already a great deal of defilements8 the tho$ght of ren$nciation +ill not arise, &e may +ant to obtain still more #leasant sense ob4ects and never be contented +ith +hat +e have already, &e do not have to become a monk in order to develo# ren$nciation8 b$t +e co$ld ask o$rselves +hether +e have already eno$gh #leasant things, .t may ha##en that +e8 for e:am#le8 do not +ish to b$y more clothing again that merely serves as bea$tification of the body8 and +e may consider +hat +e have as more than s$fficient, .n that case +e have ren$nciation in daily life, &e sho$ld begin to investigate and consider +ith regard to o$rselves +hether o$r #ossessions are already s$fficientK +e sho$ld become contented +ith +hat +e have, .f +e obtain more than +e need8 +e co$ld give it a+ay if it can be of $se to others, .n that +ay the #erfection of ren$nciation develo#s, .nstead of sens$o$s thinking there can be thinking of ren$nciation, .f +e +ant to eradicate defilements it is essential to consider the #erfections in o$r daily life, &e sho$ld reflect on the /$ddha<s former lives8 on his cond$ct leading to /$ddhahood, &e may think the stories abo$t his former lives 4$st very ordinary8 b$t8 in fact8 these stories deal +ith the #erfections the /odhisatta develo#ed d$ring all those lives, &e read in the 2ommentary to the B/asket of 2ond$ctC8 the B2ond$ct of (ona NandaC ) ; )t that time the &odhisatta passed away from the &rahma world and was born as the son of a &rahmin magnate who had a possession worth eighty crores, in the city of &rahmavaddhana" $is parents called him young 8ona" 'hen 8ona could wal%, another being passed away from the &rahma world and he too was conceived by the &odhisatta0s mother" 'hen he was born they called him young *anda" -he venerable Jnanda was at that time *anda" 'hen their parents observed how handsome the boys were they let them be educated in all the liberal arts and they wanted them to marry" $owever, the &odhisatta did not wish to marry" $e wanted to loo% after his parents during their whole life, and after their death retire from worldly life" $is parents tried to persuade him to marry, but the &odhisatta was firmly convinced that he should become an ascetic" -hereupon his parents wanted
) (ee also the (ona Nanda N>taka8 no, Q%2,

The Perfection of (enunciation - )$ to entrust their possessions to *anda instead, but *anda said, 28ince my older brother 8ona did not accept your possessions, 1 will not accept them either, and 1 shall also become an ascetic"0 -he parents were much surprised that their two sons wanted in their young age to give up their possessions and retire from worldly life" 'hen they noticed the firm determination of their sons, and saw that they were able to become ascetics although they were quite young, they also wanted to retire from worldly life" )t that time they built a hermitage in the wood and the two brothers loo%ed after their parents" -he sage *anda thought, 2'e shall !ust gather fruits as food for our parents"0 $e would bring fruits that were left over from the previous day, or that he had gathered on previous days, and give them to his parents to eat early in the morning" 'hen they had eaten them they would rinse their mouths and observe a fast" &ut the sage 8ona went somewhat further away to gather sweet and ripe fruits with a delicious flavour and offered these to them" $is parents said to 8ona, 2'e have already eaten and we are observing a fast, and therefore we have no need of these fruits"0 $owever, the fruits that the sage *anda had gathered before in order to give to his parents early in the morning were sometimes spoiled" -hereupon the &odhisatta thought, 2(y parents are delicate, they belong to a high caste, and thus they should not eat fruits that are not good" 8ometimes they are spoilt or unripe" *anda brings all %inds of half-ripe or unripe fruits for them to eat and therefore they will not live long"0 $e wanted to stop *anda from doing this, and addressed him with the words+ 27rom now on, when you have gathered fruits for our parents, you have to wait until 1 have returned, and then we shall both at the same time supply them with food" -hey should not merely eat the fruits of *anda"0 'hen the sage 8ona had spo%en thus, the sage *anda did not follow up what his brother said because he hoped to gain merit for himself" $e hoped that his parents would eat only the fruits that he had brought himself" 'hen the &odhisatta noticed that the sage *anda paid no heed to his words he told him to go somewhere else, and that he himself would ta%e care of his parents" 'hen the sage *anda was dismissed by his brother he too% leave of the &odhisatta and of his parents" $e developed the eight attainments and the five higher powers 3and then he wanted to as% his brother forgiveness"#
) These eight attainments are stages of absor#tion concentration8 4h>na8 acA$ired thro$gh the develo#ment of samatha8 calm, They are stages of material 4h>na8 r?#a 4h>na and immaterial 4h>na8 ar?#a 4h>na, The five higher #o+ers8 abhiHH>s8 +hich are m$ndane8 are magical #o+ers8 divine ear8 #enetration of the cittas of others8 divine eye and remembrance of former e:istences,

)) . The Perfections These are the tho$ghts of someone +ho has acc$m$lated the #erfections and kno+s +hat is #ro#er and +hat not, &e read f$rther on abo$t the sage Nanda<s tho$ghts;

$e thought, 21f 1 wish to as% my brother forgiveness, it should be in the most superior way"0 $e was wondering how he should achieve this" $e thought that in order to as% his brother forgiveness, he would bring 8a%%a, the Bing of the devas, from the heaven of the -hirty-three, but he found this improper" 8ince he and his brother were still in this world, it was more suitable to bring the chief Bing (ano!a who resided in &rahmavaddhana and who was more powerful than the other Bings" $e would tell Bing (ano!a that he wanted to as% his brother forgiveness" 'hen he had thought about this he went to the palace of Bing (ano!a and said, 21 will get the sovereignty over all 1ndia and offer it to you, but 1 would pray you to see my elder brother, so that 1 will be forgiven by him"0 7inally, *anda could as% his brother forgiveness and was forgiven by him" -he &odhisatta let the sage *anda loo% after their mother whereas he loo%ed after their father for as long as they lived" -he &odhisatta taught .hamma with the graceful poise of a &uddha to Bing (ano!a+ 2Koy, careless ease, laughter and sport, are the sure heritage Gf him that studiously shall tend a mother in old age" Koy, careless ease, laughter and sport, are the sure heritage Gf him that studiously shall tend a father in old age" Gifts, loving speech, %ind offices, together with the grace Gf calm neutrality of mind shown in due time and place -hese virtues to the world are as a linch-pin to chariot wheel" 1f these virtues are lac%ing, parents do not receive respect and reverence from their children"0 # Th$s8 if someone does not give assistance to his #arents in this +ay8 he has no reverence for his #arents, &e read f$rther on; -he parents should be revered, and the wise approve of the man in whom these virtues may be found" -hey say that the parents are li%e &rahma, they own a high position and are worthy of respect" -herefore, the wise give respect to them and honour them with service,

The Perfection of (enunciation - )+ providing them with food, drin%, clothing, beds, by bathing and anointing them, and washing their feet, 8ages praise in this world people who loo% after their parents in this way, and when they part from this world they will re!oice in heaven"# The other #erfections sho$ld also be taken into consideration, The /odhisatta +as a #erson +ho did not #ay attention at all to sense #leas$res8 he had the highest degree of res#ect for his #arents8 and he never tired of looking after them, Even tho$gh he had to take care of them8 he still $sed every o##ort$nity to dedicate himself to attaining 4h>na, !nother #erfection +e sho$ld develo# in daily life is the #erfection of energy8 viriya, &hen the /odhisatta searched for good fr$its to offer to his #arents8 he needed to have end$rance and energy, &hen +e think of the ten #erfections in o$r case8 +e sho$ld consider ho+ o$r cond$ct is in the #resent life that has follo+ed $#on o$r lives of the #ast and that is conditioned by o$r acc$m$lations in the #ast, ne life +as s$cceeded by a follo+ing life +itho$t interr$#tion8 and +e +ere born into different lives as s$ch or s$ch #erson in s$ch or s$ch #lace, The #erfection of ren$nciation is the elimination8 the giving $# and the s$bd$ing of attachment to sense ob4ects8 the de#arting from them, &e only reali-e +ith regard to this life that +e cling to visible ob4ect8 so$nd8 odo$r8 flavo$r and tangible ob4ect, To +hat e:tent can +e grad$ally become more detached from these ob4ectsR &e may see the benefit of develo#ing the #erfection of ren$nciation, (omeone may have given $# the lay life and become a monk8 b$t if he still clings to the five sense ob4ects 4$st as a layman8 there is no difference bet+een being a monk or a layman, Therefore8 the #erfection of ren$nciation does not merely mean leaving the ho$sehold life and becoming a monk, 'en$nciation means having the energy and co$rage to eliminate the clinging +e all have to visible ob4ect8 so$nd and the other sense ob4ects, (o long as +e have not attained the e:cellent state of the nonEret$rner8 +e have not eradicated clinging to sense ob4ects, &e sho$ld kno+ o$rselves as +e are8 +e sho$ld kno+ +hether +e are sincere and have the firm determination to eliminate the clinging to the five sense ob4ects, &e are8 for e:am#le8 attached to colo$r8 +hen +e look at #ict$res8 +hen +e find them bea$tif$l and delightf$l, Generally8 +hen +e see something bea$tif$l8 +e are likely to have en4oyment and clinging8 lobha, .f there is heedf$lness8 it can be kno+n that at s$ch a moment this is only a reality8 a dhamma8 that a##ears, !ttachment can decrease by not trying to obtain the attractive ob4ect so that +e do not acc$m$late more

)/ . The Perfections attachment, Th$s8 +hen there is a #leasant ob4ect8 +e can see it8 b$t +hen it is not there and +e cannot see it8 +e sho$ld not search for it, &e may $s$ally eat delicio$s food8 and +hen +e eat too m$ch it is bad for o$r body, @o+ever8 the citta that is attached to the flavo$r of food ca$ses $s to eat even +hen +e are not h$ngry, .f +e can eliminate clinging8 if +e can have ren$nciation +ith regard to flavo$r8 +e shall eat 4$st eno$gh to satisfy o$r h$nger8 and if #ossible8 +e shall not even relish the food so m$ch, (omeone may not be h$ngry8 and he kno+s that he +ill feel $ncomfortable if he still eats, @o+ever8 beca$se the food is so delicio$s8 he +ill 4$st savo$r one morsel, This sho+s that he does not have ren$nciation, &hereas8 if someone has ren$nciation8 he can begin to train himself by end$rance8 and th$s8 he needs to have also the #erfection of #atience8 so that he +ill eat 4$st s$fficiently to satisfy his h$ngerK he kno+s +hen the amo$nt of food is 4$st eno$gh to s$stain his body, &e can $nderstand that it is most diffic$lt to be free from clinging to the sense ob4ects8 beca$se even training oneself to decrease clinging is already diffic$lt, Therefore8 +e sho$ld develo# moral strength so that all the #erfections can assist sati#a==h>na to be a+are more often of the characteristics of realities in daily life, .f +e have #atience +e can end$re the e:#erience of heat or cold, &hen the +eather is hot8 +e do not need to make s#ecial efforts to have a cold bath8 or +hen it is cold8 +e do not need a +arm bath, For some #eo#le it may be necessary for their body to take care of the right tem#erat$re of their bath, @o+ever8 +hen this is not the case8 +e may be attached to the tem#erat$re of the +ater, (ome #eo#le8 +hen they have a +arm bath8 feel comfortable and #leasantK even tho$gh their body is strong and they do not need a +arm bath8 they like to have this #leasant sensation, r sometimes they take #leas$re in having a cold bath, &hen someone $nderstands the #erfection of ren$nciation8 he can have more end$rance8 no matter +hether he e:#eriences heat or cold, @e also needs the #erfections of #atience and of energy, Nobody can tell someone else to give $# attachment to sense #leas$res8 nor can one tell oneself to do this8 b$t it m$st be #aHH> +hich $nderstands the tr$e meaning of the #erfection of ren$nciation, &e read in the BNat$kaPPim>Pava#$cch>C8 Nat$kaPPG<s V$estions8 of the 2?laniddesa8 B7h$ddhaka Nik>yaC; (-here is) renunciation, ne%%hamma (when there is) seeing, seeing clearly, comparing, considering, developing, so that one clearly understands the right

The Perfection of (enunciation - )! practice, the proper practice, the practice that is an enemy 3, the practice that is beneficial, the practice of .hamma according to the .hamma that leads to purity of sAla" (-here is renunciation, when there is) the guarding of the sense doors, moderation in eating, the application of energy so that one is alert and awa%e, sati-sampa!a>>a (sati and pa>>)" (-here is renunciation, when there are) the four applications of mindfulness, the four right efforts, the four bases of success, the five spiritual faculties, the five powers, the seven factors of enlightenment, the eight ?ath factors 4, nibbna and the practice leading to nibbna" ('hen there is renunciation) with happiness, (there is) resistance, a refuge, a protection, no danger, unsha%ableness, the deathlessness, a dhamma departing from clinging, which is li%e a thread that fastens" $aving seen (all this), there is renunciation with happiness"# .t is not easy to see that ren$nciation means ha##iness, &e sho$ld $nderstand that it m$st be #aHH> that sees its benefit8 that com#ares and considers the #ractice8 so that one sho$ld follo+ the right and #ro#er #ractice that o##oses attachment and clinging to visible ob4ect8 so$nd8 odo$r8 flavo$r and tangible ob4ect, ne sho$ld see the benefit of the #ractice of 5hamma in accordance +ith the 5hamma and develo# the thirtyEseven factors of enlightenment, Therefore8 it m$st be #aHH> +hich $nderstands and kno+s that ren$nciation +hich de#arts from sense ob4ects is to be achieved by satiE sam#a4aHHa8 the thirtyEseven factors of enlightenment8 the attainment of nibb>na and the #ractice leading to nibb>na8 as stated by the 2?laniddesa, !nd all this is #ractised +ith ha##iness8 +hich means8 that
) 2 !n enemy8 o##osed to attachment, The fo$r bases of s$ccess8 iddhi#>das8 are; +ishEtoEdo8 chanda8 energy8 viriya8 citta and vGmaLsa8 investigation, The fo$r right efforts8 samm>E#adh>nas8 are; the effort of avoiding ak$sala8 of overcoming ak$sala8 of develo#ing k$sala and of maintaining k$sala, The five Is#irit$alJ fac$lties8 indriyas8 are; confidence8 energy8 mindf$lness8 concentration and +isdom, .ndriya means leader8 r$ler or controlling fac$lty, The fac$lties are BleadersC8 each in their o+n field, The five #o+ers8 balas8 are the same realities as the five s#irit$al fac$lties8 indriyas8 b$t +hen the indriyas have been develo#ed so that they are $nshakable by their o##osites8 they have become #o+ers, The seven factors of enlightenment are; sati8 investigation of the 5hamma IdhammaEvicayaJ8 energy IviriyaJ8 ra#t$re I#GtiJ8 tranA$illity I#assaddhiJ8 concentration Isam>dhiJ and eA$animity I$#ekkh>J, !ll these thirtyEseven factors8 bodhi#akkhiya dhammas8 are the factors #ertaining to enlightenmentK if they are develo#ed8 they lead to enlightenment,

)1 . The Perfections one sho$ld see the disadvantage and danger of defilements, ne sho$ld have an $nshakable determination to develo# #aHH> in order to com#letely eradicate clinging to sense ob4ects, This has to begin by listening and considering the 5hamma so that one first sees the benefit of the #ractice, ne sho$ld reali-e that ren$nciation means ha##iness and that this kind of ha##iness is +itho$t a self +ho seeks en4oyment, &e sho$ld $nderstand that detachment from the sense ob4ects leads to the highest calm and +ellEbeing, Each of the #erfections sho$ld be develo#ed together +ith #aHH>8 other+ise k$sala is not of the degree of a #erfection, .f one does not see the danger of ak$sala and if one does not reali-e the benefit of the #erfections8 they cannot be develo#ed, .n that case #aHH> is too +eak to see the benefit of their develo#ment, .f one<s goal is the reali-ation of the fo$r noble Tr$ths8 one sho$ld not only develo# #aHH> b$t also the #erfections, Each of the #erfections is an im#ortant and hel#f$l condition for the reali-ation of the fo$r noble Tr$ths, (ome #eo#le may +onder +hy it is necessary to develo# day after day the #erfections together +ith sati#a==h>na, (omeone +ho has $nderstanding abo$t the develo#ment of the eightfold Path kno+s that sati sho$ld be a+are of the characteristics of realities that are a##earing8 and that #aHH> grad$ally considers8 notices and $nderstands the characteristics of the dhammas that are nonEself8 as n>ma8 the reality +hich e:#eriences8 or r?#a8 the reality +hich does not e:#erience, (ati#a==h>na cannot arise all the time8 b$t still8 the fact that one has listened to the 5hamma and acc$m$lated $nderstanding of the develo#ment of sati#a==h>na8 all these factors are conditions for the arising also of other levels of sati, There can be sati of the level of the e:cellent A$alities that are the #erfections ), Each #erfection im#lies a level of refined sati, &e sho$ld develo# sati#a==h>na together +ith all the #erfections8 and this for an endlessly long time, &e shall kno+ that sati#a==h>na can grad$ally gro+8 together +ith the #erfections +hich +e have develo#ed and acc$m$lated,
) Each k$sala citta is accom#anied by sati that is heedf$l8 nonEforgetf$l of +hat is k$sala, Th$s8 there are many levels of sati; sati of d>na8 of sGla8 of samatha and of sati#a==h>na, (ati of sati#a==h>na is nonEforgetf$l of the characteristic of reality8 n>ma or r?#a8 that a##ears,

The Perfection of (enunciation - )' .n order to reali-e the fo$r noble Tr$ths8 all the #erfections sho$ld be develo#ed8 not only generosity and morality8 b$t also ren$nciation8 the giving $# of clinging to the sense ob4ects, &e also need to have the #erfections of energy and #atience8 +e sho$ld have end$rance and +e sho$ld not be dist$rbed by the sense ob4ects8 be they desirable or $ndesirable, &e read that the /odhisatta in one of his former lives considered the tr$e nat$re of his ak$sala8 he kne+ that it often arose, @e reali-ed ho+ diffic$lt it +as to give $# clinging to the sense ob4ects, &e read in the 2ommentary to the B($sGma N>takaCIno, M))J that the /odhisatta considered the citta +hich had to strive after the giving $# of clinging to sense ob4ects8 to visible ob4ect8 so$nd8 odo$r8 flavo$r and tangible ob4ect; -he &odhisatta considered+ a sic% person cannot turn himself over by his own strength" -he hospital nurse has to attach a string so that he can pull himself up, and he should e hort him with the words, 2come, pull this string so that you can turn yourself over"0 'hen he pulls that string he can turn himself over and e periences bodily wellbeing, but he does not find mental ease, be it even slight" -his situation is the same as when beings are inflamed because of their defilements+ they cannot uplift themselves and turn away from defilements by means of happiness arising from solitude"# .f there is no clinging to the sense ob4ects8 one +ill have tr$e calm8 there +ill be ha##iness arising from solit$deK one is tranA$il and free from clinging to the sense ob4ects, @o+ever8 in order to become $#lifted and t$rn a+ay from defilements8 to become free from clinging8 to de#art from sense#leas$res8 +e need the assistance of the #erfections +e have acc$m$lated, nly in that +ay can +e reno$nce the sense #leas$res, &e read in the 2ommentary to the B($sGma N>takaC; -his thought occurred to the &odhisatta during a past life when Bing &rahmadatta was reigning in @rnasA" -he &odhisatta was at that time the son of the Bing0s priest and his name was young 8usAma" -he Bing0s son was named young &rahmadatta" -he two boys grew up together and learnt all sciences at -a%%asAla, and when they had accomplished their studies they came home again" Doung &rahmadatta became viceroy, and at his father0s death he became Bing and made young 8usAma his advisor and priest" Gne day the Bing went around the city in procession seated on the shoulder of an elephant while he made the priest sit on the bac% of the elephant" -he queen-mother, when she stood and loo%ed out from the royal window, saw the priest sitting behind the Bing" 8he fell in love with him and did not want

+6 . The Perfections to eat anymore" -he Bing went to see her and as%ed what ailed her, but the queen mother did not want to tell him because she was ashamed" -hereupon the Bing sent his chief queen, and the queen-mother spo%e about what had happened" -he Bing entreated the priest to become Bing and he made the queen-mother his chief queen while he himself became the viceroy" 7rom then on the &odhisatta was disenchanted with the household life" -he queen spo%e to him in many ways and used several tric%s with him so that he would en!oy his reign, but the &odhisatta taught .hamma, he showed the delight and the misery of the sense pleasures, and he returned the %ingdom to the viceroy" $e became an ascetic sage and cultivated the attainments of !hna and the supernatural powers, so that he became destined for the &rahma world"# !t the end of this N>taka the /$ddha e:#lained that the chief A$een +as '>h$la<s mother8 the king +as Wnanda and king ($sGma +as the /$ddha himself, .n relating his #ast lives8 the /$ddha e:#lained that nobody can kno+ the force of lobha8 nor in +hat +ay it +ill arise in each life, 'en$nciation from sense #leas$res is most diffic$lt8 and going forth from the ho$sehold life to become a monk is even more diffic$lt8 beca$se the monk sho$ld caref$lly consider and observe the r$les of the Dinaya, /$t any+ay8 if one +ishes to give $# sense #leas$res8 clinging to the sense ob4ects8 it is necessary to reno$nce them by the develo#ment of #aHH>, ne sho$ld kno+ the characteristics of realities as not a being8 not a #erson8 not self, There may be attachment8 aversion8 seeing8 hearing8 4ealo$sy8 conceit or thinking of the im#ortance of self8 all these #henomena are realities that +e refer to as different cittas and cetasikas8 as different conditions8 as realities that thro$gh their arising condition one another, !ll this is com#le: and dee# in meaning, PaHH> sho$ld be able to #enetrate the tr$e nat$re of dhammas at this very moment and reali-e them as not a being and not self,

Cha7ter ) - +#

Chapter 4
The Perfection of *isdom
The 2ommentary to the B/asket of 2ond$ctC defines the #erfection of +isdom as follo+s; 'isdom (pa>>) has the characteristic of penetrating the real specific nature (of dhammas), or the characteristic of sure penetration, li%e the penetration of an arrow shot by a s%ilful archer; its function is to illuminate the ob!ective field, li%e a lamp; its manifestation is non-confusion, li%e a guide in a forest; concentration or the four (noble) truths, is its pro imate cause"# Thro$gh the st$dy of the 5hamma +e grad$ally come to have more $nderstanding of the vicissit$des of the +orld8 of gain and loss8 hono$r and dishono$r8 #raise and blame8 +ellbeing and #ain, &e shall $nderstand that the #leasant B+orldly conditionsC of gain8 hono$r8 #raise and +ellbeing only lead to d$kkha8 s$ffering8 if there is no #aHH> that kno+s the ca$ses and their a##ro#riate res$lts in life, .f someone tr$ly sees the val$e of #aHH> and intends to develo# k$sala8 he +ill not +ish for #leasant sense ob4ects as res$lt8 b$t he +ill aim for the gro+th of #aHH> $ntil it has become keen and accom#lished to the degree that it can com#letely eradicate defilements, (ati#a==h>na8 right $nderstanding of the mental #henomena and #hysical #henomena of o$r life8 cannot be develo#ed +itho$t #aHH>, No matter ho+ many other e:cellent A$alities someone may have8 his defilements cannot be eradicated if #aHH> does not develo# and becomes keener8 if #aHH> does not clearly see the tr$e nat$re of the realities that are nat$rally a##earing, Th$s8 +e sho$ld see the incom#arable val$e of #aHH> and +e sho$ld a##ly o$rselves to its develo#ment so that it can become f$lly accom#lished, .f +e develo# sati#a==h>na time and again8 #aHH> +ill be grad$ally acc$m$lated so that it becomes keener8 and reaches the degree of a #erfection +hich reali-es the fo$r noble Tr$ths, &e read in the B7h$ddhaka Nik>yaC in the 2ommentary to the B/asket of 2ond$ctC8 the B2ond$ct of U$daH4ayaC8 abo$t the beginning of the develo#ment of #aHH> d$ring the life the /odhisatta +as yo$ng U$daH4aya );
) (ee N>taka no, M*0,

+& . The Perfections

1n his life when the &odhisatta was Duda>!aya, he was the eldest son of the Bing and had the ran% of the viceroy" $e fulfilled every day mah-dna 3, the giving of an abundance of gifts" Gne day when he visited the royal par% he saw the dewdrops hanging li%e a string of pearls on the tree-tops, the grasstips, the end of the branches and on the spiders0 webs" -he prince en!oyed himself in the royal par% and when the sun rose higher all the dewdrops that were hanging there disintegrated and disappeared" $e reflected thus+ 2-hese dewdrops came into being and then disappeared" Cvenso are conditioned realities, the lives of all beings; they are li%e the dewdrops hanging on the grass-tips"0 $e felt a sense of urgency and became disenchanted with worldly life, so that he too% leave of his parents and became a recluse"# From this story +e can learn that #eo#le have different degrees of $nderstanding, &e may see de+ dro#s hanging on grassEti#s8 b$t +ho has #aHH> to the degree of ca$sing a sense of $rgency and disenchantment +hen he com#ares his o+n life +ith the evanescent de+R &e read; -he &odhisatta reali,ed the impermanence of the dewdrops and made this predominant in accumulating a sense of urgency and disenchantment; it arose once and then became a condition leading to its arising very often"# &hen right $nderstanding +ith a sense of $rgency arises +e sho$ld not let it #ass by +itho$t #aying attention to it, &e sho$ld reflect on the conditions for this sense of $rgency so that it can arise more often, The tho$ght of death and im#ermanence can be a condition for f$rther develo#ing the #erfections, The 2ommentary to the B2ond$ct of U$daH4ayaC e:#lains abo$t the beginning of #aHH> in that life of the /odhisatta, &e read; &y offering mah-dna before he retired from the world and by his giving up of the %ingdom he fulfilled the perfection of giving" &y his restraint in action and speech he fulfilled the perfection of sAla" &y his going forth from worldly life and by his attainment of !hna he fulfilled the perfection of renunciation" 1n that life he began to develop pa>> by wise consideration of
) The +ord mah>Ed>na is mostly $sed for the great offering of gifts to the (angha,

The Perfection of *isdom - +$ impermanence so that eventually the higher powers (abhi>>s) could be attained; he developed pa>> which could distinguish the dhammas that were beneficial from those that were not beneficial for the development of generosity and so on" 1n that way he fulfilled the perfection of pa>>" &y energy for the accomplishment of what was beneficial in all his underta%ings he fulfilled the perfection of energy" &y patience associated with pa>> (>Fa %hanti) and by endurance (adhivasana %hanti) he fulfilled the perfection of patience" &y not spea%ing wrongly, not deviating from what he had promised, he fulfilled the perfection of truthfulness" &y his unsha%able determination in all that he undertoo% and observed, he fulfilled the perfection of determination" &y the power of the divine abiding of loving-%indness, thin%ing only of the benefit of all beings, he fulfilled the perfection of loving-%indness" &y his evenmindedness towards beings0 contrarious behaviour, and by the divine abiding of equanimity, he fulfilled the perfection of equanimity" -hese are the ways by which he fulfilled the ten perfections"# The #erfection of #aHH> is essential for the develo#ment of the other #erfections in the right +ay, &e sho$ld remember that the goal of the develo#ment of the #erfections is #aHH> +hich #enetrates the fo$r noble Tr$ths, (ince its develo#ment to that degree takes an endlessly long time8 #aHH>8 in its t$rn8 is also de#endent on the other #erfections, &e can notice in this life that someone +ho has develo#ed the #erfections +ill be inclined to listen to the 5hamma8 +hereas someone +ho has not develo#ed the #erfections does not see the benefit of the develo#ment of #aHH> and does not +ant to listen to the 5hamma, Even tho$gh there is still o##ort$nity to listen to the tr$e 5hamma8 he is not interested in listening, ! #erson +ho has already develo#ed the #erfection of #aHH> to a certain e:tent8 +ishes to $nderstand and to kno+ the tr$e nat$re of realities8 no matter +here he is born8 or even if he is born into a family +here there is +rong vie+, &e read in BThe V$estions of PiTgiyaC I2?laniddesa of the B7h$ddhaka Nik>yaCJ that the /rahmin PiTgiya +ho +as h$ndred and t+enty years old asked the /$ddha; 1 am old and wea%, 1 have lost my beauty, and moreover, my eyesight and my hearing are not clear" (eanwhile, :ord &uddha, may 1 not go astray, may the :ord e plain the .hamma that he penetrated, the .hamma that ma%es

+) . The Perfections an end to birth and old age"# ! #erson +ith #aHH> +o$ld not ask for anything else b$t hearing the tr$e 5hamma +hich makes an end to birth and old age, !ltho$gh PiTgiya +as h$ndred and t+enty years old8 he +anted to listen to the tr$e 5hamma, @e had acc$m$lated #aHH> to s$ch degree that he sa+ the benefit of listening to the 5hamma, &e read f$rther on; -he &uddha said to the &rahmin ?iLgiya+ 2?eople are into icated, they are oppressed by physical phenomena, rMpas" 1t can be seen that people are disturbed because of rMpas" -herefore, ?iLgiya, you should not be neglectful, you should give up clinging to rMpas so that you will not be reborn"0 # Peo#le +ho have develo#ed #aHH> kno+ that d$kkha8 s$ffering8 arises beca$se of clinging to r?#a, .n order to abandon d$kkha8 +e sho$ld eliminate clinging to r?#as, The d$kkha in o$r life is ca$sed by r?#as8 beca$se +e cling and take delight in the sense ob4ects of colo$r8 so$nd8 odo$r8 flavo$r and tangible ob4ect, !ll these ob4ects are the ca$se of diverse kinds of d$kkha, F$rther on +e read; -he term 2by rMpas0 (rMpesu) means+ by the four great Clements and the derived rMpas that are dependent on these 3" &eings are disturbed and troubled, they are hurt and %illed because of rMpa; rMpa is the condition and the cause of this" &ecause of rMpa, Bings commit many %inds of deeds, they inflict many %inds of punishment" -hey have someone beaten by whips, stic%s, split rods" -hey have people0s hands, feet, earlobs, and nose cut off" -hey have a pot of boiling rice placed on someone0s head""""# .t is beca$se of r?#as that +e can e:#erience the effect of being #$nished8 like being beaten by +hi#s etc, &e read f$rther on; -he s%in of the head is stripped off so that its colour is white as a conchshell"""their body is cut up and smeared with a biting liquid"""-hey have their s%in stripped off, their bones smashed; they have the body sprin%led with hot oil; they let the dogs eat the flesh of their body, they let their body be pierced by spears, or they have it cut up with a %nife"""" )ll beings are bound to be troubled, harmed and %illed, because of rMpa" Gne
) The fo$r Great Elements are; Earth or solidity8 &ater or cohesion8 Fire or tem#erat$re and &ind8 motion or #ress$re, The derived r?#as are t+entyEfo$r r?#as, '?#as arise and fall a+ay in gro$#s8 consisting of at least eight r?#as; the fo$r Great Elements and fo$r derived r?#as,

The Perfection of *isdom - ++ can see, investigate and consider this so that pa>> develops and one sees clearly that all beings are troubled and harmed in those ways" -herefore the &uddha said that he saw all beings being troubled because of rMpa"# &hen +e de#art from this +orld8 +e do not kno+ +here +e +ill go, .t may ha##en that +e shall receive #$nishment in the aforesaid +ays, (o long as +e have a body +e do not kno+ +hat +ill ha##en to it8 b$t +hen there is a ca$se for receiving tort$res8 +hich is the res$lt of ak$sala kamma8 r?#a is the ca$se8 the reason for e:#eriencing #ainf$l feeling, &e read f$rther on; 'hen the eyesight declines, or even disappears altogether, people are troubled" )part from trouble caused by the ear, the nose, the tongue, visible ob!ect, sound, odour, flavour and tangible ob!ect, it is caused by the family (which supports the mon%), by the fellow mon%s of the monastery, gain, honour, praise, wellbeing, robes, almsfood, dwelling, medicines; when these things decline or disappear altogether so that one is without them, people are troubled" &ecause of these reasons it is said that everybody is disturbed because of rMpa" Gne should eliminate attachment to rMpa so that one can give it up in this life" 'ith regard to ?iLgiya, he attained enlightenment when the &uddha had finished this .hamma discourse"# &e see from this e:am#le that altho$gh PiTgiya had acc$m$lated #erfections thro$gh listening to the 5hamma8 he also needed the #erfection of energy and of #atience beca$se #aHH> develo#s only very grad$ally8 it is a long and diffic$lt #rocess, The #erfection of tr$thf$lness and the #erfection of determination are a necessary fo$ndation for being able to listen to the 5hamma, ne sho$ld be $nshakable in one<s determination to listen8 no matter in +hat circ$mstances one may be, The #erfection of #aHH> can be develo#ed +hen +e #erform deeds of generosity8 b$t +e sho$ld kno+ to +hat #$r#ose +e give things a+ay; to eliminate defilements, (omeone +ho does not kno+ that #aHH> has to be develo#ed in order to reali-e the fo$r noble Tr$ths8 gives +itho$t #aHH>8 and he may e:#ect a re+ard for his good deed, @o+ever8 someone +ho gives things a+ay +ith $nderstanding of realities is a+are of the fact that8 in tr$th8 no beings8 #eo#le or self are to be fo$ndK he kno+s that birth leads to s$ffering and tro$ble8 life after life,

+/ . The Perfections @e kno+s that the end to rebirth is the end to s$ffering, This means that seeing8 hearing8 smelling8 tasting or the e:#erience of tangible ob4ect and all the s$fferings ca$sed by them +ill not arise any more, !ll kinds of k$sala have to be develo#ed to the degree of a #erfection8 so that the fo$r noble Tr$ths can be reali-ed and defilements be eradicated, &hen someone has become a stream+inner8 sot>#anna8 he +ill not more than seven times be reborn and then attain arahatshi#, &hen sati and #aHH> have become keener and more refined8 +e shall see that +e have many different kinds of defilements thro$gh the eyes8 the ears8 the nose8 the tong$e8 the body and the mind8 the +hole day, .t is e:tremely diffic$lt to eradicate them com#letely, This can only be achieved by develo#ing every kind of k$sala to the degree of a #erfection, .f someone has right $nderstanding of the significance of the #erfections8 he +ill8 +hen he #erforms genero$s deeds8 not aim for anything else b$t the reali-ation of the noble Tr$ths so that defilements can be com#letely eradicated, &e can only kno+ o$rselves +hether o$r k$sala is a #erfection or not, .f someone has no $nderstanding of the +ay to eradicate defilements8 his generosity is not a #erfection, (omeone +ho has listened to the 5hamma and notices his defilements8 may #erform k$sala of the degree of a #erfection8 b$t it all de#ends on the strenghth of his #aHH>, (ome #eo#le +ho have 4$st beg$n to listen to the 5hamma say that they do not need to attain nibb>na8 and that they do not need to be a Bstream+innerC8 sot>#anna8 +ho +ill not be reborn more than seven times, They +ant to be reborn more than seven times, Th$s8 it is evident that in their case #aHH> of the level of listening is still +eak, For the develo#ment of the #erfections it is necessary that #aHH> clearly sees the benefit of develo#ing them8 be it the #erfection of generosity8 of sGla8 of ren$nciation or any of the other #erfections, Th$s8 it all de#ends on the degree of #aHH> to +hat e:tent the #erfections can be develo#ed, &e may not have $nderstood that the defilements and all d$kkha8 s$ffering8 arising in this life originate in Bo$r #ersonalityC8 +hich is the n>ma dhammas and r?#a dhammas +e take for me8 for self, The tr$e cessation of d$kkha is that n>ma dhamma and r?#a dhamma do not have to be reborn, &e read in the B9ah>niddesa8 B!ttadaPXa ($ttaC; -he word 2man0 (nara 3) is used here with regard to someone who is inclined to nibbna" -his means, that 2men0 are people in this world who
) Nara8 here translated as man8 can mean; valiant8 heroic8 strong,

The Perfection of *isdom - +! perform generous deeds, underta%e sAla, observe the fastday, prepare water for drin%ing and for other uses, sweep the grounds, pay respect to the stupa, develop %usala of the three dhtus, elements 3, that should be developed" -hey do not develop %usala because of rebirth, because of a plane of e istence they want to attain, because they want to continue in the cycle of birth and death" -hey have as their goal to depart from du%%ha, they are humble and they are inclined to nibbna" &ecause of this goal they will develop all %inds of %usala" -hey are called 2men0, because they are inclined to nibbna"# (omeone +ho has not $nderstood the tr$e meaning of d$kkha may ho#e for the end of d$kkha in as far as he sees d$kkha as merely getting +hat he does not +ish for, r he may 4$st +ant to have no more s$ffering, @o+ever8 +hen someone has $nderstanding of the meaning of d$kkha8 his goal is de#arting from d$kkha8 in the sense of being inclined to nibb>na8 +hich is the end of d$kkha inherent in all conditioned dhammas, This kind of $nderstanding has as fo$ndation listening to the 5hamma and seeing the danger in ak$sala8 seeing the disadvantage8 s$ffering and danger of rebirth8 of the arising of n>ma dhammas and r?#a dhammas, !k$sala dhammas arise very often8 since they are conditioned by all the ak$sala +e have acc$m$lated, .f +e see the benefit of the develo#ment of the #erfections8 +e sho$ld find o$t +hether in o$r daily life k$sala arises often or +hether it arises very seldom, &hen k$sala arises +e sho$ld kno+ +hether it has become firmer and +hether it has reached already the degree of a #erfection, (omeone may have #erformed k$sala time and again8 also before he listened to the 5hamma b$t8 after he listened to the 5hamma and he learnt that the #erfections are an essential condition for the reali-ation of the fo$r noble Tr$ths8 his sincerity and $nshakable determination to f$rther develo# k$sala increases, &e read in the 2ommentary to the B9ah>niddesaC of the 7h$ddhaka Nik>ya8 the 2ommentary to the BG$ha==aka ($ttaEniddesaC8 Bthe 2aveC; -he term 2pa>>0 means+ it penetrates" 'hat does it penetrate9 1t penetrates the noble -ruths, the -ruth of, 2-his is du%%ha"""0 # The noble Tr$th of d$kkha is not merely d$kkha +hich is s$ffering8 o##ressing $s in daily life8 s$ch as loss of #ossessions8 blame8 #ain etc, The noble Tr$th of d$kkha is the tr$th that nothing is #ermanent8 that
) These are; k$sala +hich is of the sense s#here8 k$sala +hich is r?#a 4h>na and k$sala +hich is ar?#a 4h>na,

+1 . The Perfections +hatever arises s$ch as seeing8 hearing8 thinking8 ha##iness or #ain arises 4$st for an e:tremely short moment and then disa##ears, 7no+ing8 Bthis is d$kkhaC8 means8 kno+ing that +hat arises and falls a+ay immediately is d$kkha, &e read f$rther on in the 2ommentary A$oted above; -his %ind of pa>> is an indriya, a controlling faculty, in the sense of predominance, because it overcomes ignorance, avi!!"# &henever #aHH> does not arise8 +e are overcome by ignorance, The characteristic of #aHH> is the o##osite of that of ignorance, .gnorance can be overcome +hen #aHH> arises, &e read f$rther on; -his %ind of pa>> has the characteristic of illuminating and of penetration" )s when a lamp burns at night in a four-walled house the dar%ness ceases, light manifests itself, so pa>> has illuminating as its characteristic 3"# (o long as the tr$th has not been reali-ed +e cannot s#eak of ill$mination, ne merely begins to $nderstand realities, @o+ever8 +hen #aHH> has reached a higher level8 it has the characteristic of ill$mination; it can reali-e the tr$th +hen the element of n>ma8 the element +hich e:#eriences8 clearly a##ears thro$gh the mindEdoor, Then the characteristic of r?#a does not blend in +ith the characteristic of n>maEdh>t$8 the element of n>ma, That is the meaning of ill$mination 2, &e read f$rther on; -o the wise at a single session the ten thousand world-spheres appear as of one light"# PaHH> +hich is ill$mination is $nderstanding +hich #enetrates the characteristics of realities +hich +ere never before #enetrated, Formerly someone may have heard abo$t these characteristics and $nderstood them in theory8 b$t he may not yet have directly reali-ed them, PaHH> can gro+ and it can become ill$mination, !s +e read8 even +hen +e sit in one #lace8 the ten tho$sand +orldEs#heres can a##ear as of one light, This means that #aHH> $nderstands thoro$ghly and #enetrates the characteristic of n>ma dhamma +hen n>ma dhamma a##ears, N>ma dhamma arises in the #lanes of the five
) 2 (ee also The E:#ositor8 !tthas>linG8 .8 /ook .8 Part .D8 2h .8 )22, &hen insight kno+ledge arises the characteristic of n>ma a##ears thro$gh the mindEdoor and n>ma is clearly disting$ished from r?#a,

The Perfection of *isdom - +' khandhas8 in the heavenly #lanes8 in the r?#aEbrahma #lanes8 in the ar?#aEbrahma #lanes)8 or in +hatever +orld of the co$ntless +orldsystems8 b$t it has one characteristic; n>ma dhamma is the reality +hich e:#eriences8 the element8 dh>t$8 +hich e:#eriences an ob4ect, &hen #aHH> #enetrates the characteristics of realities8 ten tho$sand +orldsystems a##ear as of one light8 +hich means that #aHH> clearly $nderstands the characteristics of realities8 no matter +here they arise, &e read f$rther on; ) man introduces an oil-lamp into a dar% house; the lamp so introduced disperses the dar%ness, produces light, sheds lustre, ma%es ob!ects visible, so, understanding as it arises dispels the dar%ness of ignorance, produces the light of wisdom, sheds the lustre of %nowledge, ma%es plain the four noble -ruths" -hus understanding has illuminating as its characteristic"# &hile +e are listening to the 5hamma at this moment8 +e are develo#ing the #erfection of #aHH> together +ith the #erfections of energy and #atience8 so that in the f$t$re #aHH> that is ill$mination8 that clearly $nderstands realities8 +ill arise, &e read f$rther on; )nd as a clever surgeon %nows which food is suitable, and which is not, evenso is understanding"""# @ere +e see that #aHH> sho$ld be develo#ed in daily life so that it thoro$ghly kno+s and #enetrates the characteristics of realities, &e read; Cvenso, understanding as it arises %nows states as %usala or a%usala, serviceable or unserviceable, low or e alted, blac% or pure, similar or dissimilar" )nd this was said by the 2General of the .hamma0 (8riputta)+ 21t %nows; thus, mon%, it is in consequence called understanding" )nd what does it %now9 -his is du%%ha, etc" -hus it should be e panded" )nd thus %nowing should be regarded as the characteristic of understanding"0 $ere is another view+ Hnderstanding has the penetration of intrinsic nature, unfaltering penetration as its characteristic, li%e the penetration of an arrow shot by a s%illed archer; illumination of the ob!ect as its function, as it were a lamp; non-perple ity as its pro imate cause, as it were a good guide in the forest"#
) /irth in the r?#aEbrahma #lanes is the res$lt of r?#a 4h>na8 and birth in the ar?#aEbrahma #lanes is the res$lt of ar?#a 4h>na

/6 . The Perfections This is the characteristic of #aHH> +hich kno+s everything as it really is, &hen sati#a==h>na does not arise8 +e s#end o$r day +ith ignorance; +e do not kno+ +hich kind of ak$sala citta arises8 +hat degree of lobha accom#anies ak$sala citta8 and +e cannot clearly disting$ish bet+een attachment arising thro$gh the eyes8 the ears or the mindE door, The +hole day +e are ignorant of the tr$th of realities, &hen #aHH> arises8 it kno+s #recisely +hich dhammas are k$sala and +hich are ak$sala, There is no need to ask someone else +hether it is k$sala or ak$sala that arises8 beca$se #aHH> is able to $nderstand this, PaHH> kno+s +hich dhammas are beneficial and +hich are not, &hen ak$sala citta arises #aHH> clearly $nderstands itK it kno+s the danger of ak$sala and it kno+s that ak$sala sho$ld not increase, &hen k$sala citta arises #aHH> clearly $nderstands it and it kno+s the benefit of k$sala, !s +e read in the 2ommentary8 #aHH> kno+s the characeristics of the dhammas that are lo+ or e:alted8 dark or #$re, &e read f$rther on; )gain, the development of pa>> with the aim to reali,e the four noble -ruths is wal%ing a very long way, namely traversing the cycle of birth and death"# .f #aHH> arises +e can $nderstand that the cycle of birth and death +e have traversed th$s far is e:tremely long, (o long as #aHH> has not become accom#lished8 the #ath leading to the end of the cycle is still e:tremely long, Th$s8 as +e read8 for the develo#ment of #aHH> +e have an e:tremely long +ay to go, &e have to go to the f$rther shore8 into the direction of nibb>na8 +here8 according to the 2ommentary8 B+e never +ent yet8 not even in o$r dreamsC, &e need all ten #erfections8 beca$se +e have s$ch an amo$nt of defilements, .t is not s$fficient only to develo# the #erfection of #aHH>, .f +e do not $nderstand +hat the #erfections are and in +hat +ay +e sho$ld develo# them in o$r daily life8 +e cannot reali-e the fo$r noble Tr$ths8 b$t +e have merely vain e:#ectations of achieving their reali-ation, &e do not kno+ o$rselves and +e do not $nderstand that +e need the #erfections +hich are a s$##orting condition for the develo#ment of k$sala and for the elimination of ak$sala dhammas, &hen +e have $nderstood that sati#a==h>na sho$ld be develo#ed together +ith the #erfections8 there are conditions for the #erfection of generosity8 the giving a+ay of things for the benefit of someone else8 for the #erfection of sGla8 the abstention from ak$sala kamma and the #erfection of ren$nciation; detachment from visible ob4ect8 so$nd and

The Perfection of *isdom - /# the other sense ob4ects, This is a very grad$al #rocess8 b$t at times someone may notice that he is inclined to become more de tached from sense ob4ects8 that he has had already eno$gh of them8 and that he sho$ld not ind$lge in them too m$ch, &ith regard to the #erfection of #aHH>8 most #eo#le are longing for #aHH>8 b$t the #erfection of #aHH>8 that is8 #aHH> that $nderstands the characteristics of realities8 cannot arise if one does not try to develo# it, Generally #eo#le +ish to kno+ the tr$th of realities8 b$t they sho$ld caref$lly investigate +hether8 at the moment of seeing8 of the e:#erience of the other sense ob4ects or of thinking8 they have the sincere desire IchandaJ to kno+ and to $nderstand the characteristics of the realities that are a##earing at those very moments, &hen someone really sees the benefit of #aHH> he needs to have energy and end$rance8 beca$se the develo#ment of #aHH> is a diffic$lt task +hich takes an endlessly long time, 6nderstanding of the level of listening is only a fo$ndation8 it is not the #erfection of #aHH> that is the condition for the reali-ation of the fo$r noble Tr$ths, The #erfection of #aHH> evolves +ith the develo#ment of the $nderstanding of the characteristics of realities that are a##earing, This incl$des the develo#ment of $nderstanding of the level of listening8 of considering realities8 and also of the level of a+areness of realities at this moment, &e read in the 7h$ddhaka Nik>ya8 2?laniddesa8 B!4ita<s V$estionsC; 2Busalo sabbadhammnaN0, means+ he is s%ilful in all dhammas" $e %nows that conditioned dhammas are impermanent, that conditioned dhammas are du%%ha and that all dhammas are anatt"# .n order to directly $nderstand and #enetrate the tr$th +e sho$ld st$dy the 5hamma in all details8 so that +e come to kno+ the #recise meaning of the term Ball conditioned realitiesC8 saTkh>ra dhammas, This incl$des everything that a##ears right no+8 and this is im#ermanent8 it arises and falls a+ay, The dhammas +hich arise and fall a+ay are d$kkha and all dhammas are anatt>8 nonEself, &e read f$rther on abo$t different +ays in +hich realities are ta$ght;

)gain, he is s%ilful in the %handhas (aggregates), the dhtus (elements), the yatanas (bases), the pa/iccasamuppda (dependent origination), satipa//hna, the samm-padhnas (four right efforts), the indriyas (faculties), the balas (powers), the factors of enlightenment, the path, the

/& . The Perfections fruit, nibbna" -his means, he is in this way s%ilful in all dhammas 3 "# The five khandhas of r?#as8 feelings8 remembrance8 formations and conscio$sness are #resent at this very moment, The elements8 the >yatanas IbasesJ8 the de#endent origination8 refer to dhammas +hich are very intricate and arise in interde#endence on one another, The fo$r right efforts8 the fac$lties and the #o+ers are related to #aHH>, There m$st be right effort +ith #aHH> so that the characteristics +hich are a##earing can be $nderstood, The #erson +ho is skilf$l in all dhammas is8 as +e read8 skilf$l in the factors of enlightenment +hich #ertain to the reali-ation of the fo$r noble Tr$ths8 the maggaEcitta8 #athEconscio$sness8 +hich attains enlightenment and the #halaEcitta8 fr$itionEconscio$sness8 +hich is the res$lt of the maggaEcitta8 and nibb>na, &e are not skilf$l in all dhammas if +e merely listen for a short time, &e read f$rther on; )nd again, the yatanas (bases) are+ the eye and visible ob!ect, the ear and sound, the nose and odour, the tongue and flavour, the bodysense and tangible ob!ect, the mind (manaayatana) and dhammas (dhammaayatana), and these are called+ all dhammas"# The #erson +ho has develo#ed #aHH> can8 +hen he listens to the 5hamma and also $nderstands the characteristics of the dhammas that are a##earing8 reali-e at that moment the arising and falling a+ay of realities, @e is skilf$l in the >yatanas8 s$ch as seeing and +hat a##ears thro$gh the eyesense at this very moment, (ome #eo#le +onder ho+8 in the develo#ment of sati#a==h>na8 one can at the moment of seeing $nderstand the characteristics of the realities that are a##earing, There is only one +ay; +hen someone has listened
) The >yatanas8 bases are; the five sense bases8 mindEbase8 incl$ding all cittas8 the five sense ob4ects8 and dhamm>yatana incl$ding the realities of cetasikas8 s$btle r?#as and nibb>na, The fo$r right efforts8 samm>E#adh>nas8 are; the effort of avoiding ak$sala8 of overcoming ak$sala8 of develo#ing k$sala and of maintaining k$sala, The five fac$lties8 indriyas are; confidence8 energy8 mindf$lness8 concentration and +isdom, The five #o+ers8 balas8 are the same realities as the five s#irit$al fac$lties8 indriyas8 b$t +hen the indriyas have been develo#ed so that they are $nshakable by their o##osites8 they have become #o+ers, The seven factors of enlightenment are; sati8 investigation of the 5hamma IdhammaEvicayaJ8 energy IviriyaJ8 ra#t$re I#GtiJ8 tranA$illity I#assaddhiJ8 concentration Isam>dhiJ and eA$animity I$#ekkh>J, The 5e#endent rigination teaches the conditionality of n>ma and r?#a in the cycle of birth and death,

The Perfection of *isdom - /$ to the 5hamma he can be mindf$l so that he +ill $nderstand the characteristic of seeing that sees at this very moment8 or the characteristics of the other dhammas that are a##earing at this moment, !t the moment of $nderstanding realities8 sati#a==h>na is being develo#ed, (ati is mindf$l of the characteristic of the reality +hich e:#eriences or kno+s8 s$ch as seeing8 and #aHH> is able to $nderstand that characteristic8 it reali-es that it is only a reality +hich is not self8 not a being8 not a #erson, !t +hatever moment seeing8 hearing8 the other senseEcognitions or other ty#es of citta #resent themselves8 the >yatanas can be $nderstood; the eye and visible ob4ect8 the ear and so$nd8 the other senseEbases and sense ob4ects8 citta and dhammas, !t those moments #aHH> begins to develo# by kno+ing the characteristics of realities +hich are a##earing, &e can $se the +ord sati#a==h>na for this #rocess8 b$t +hat matters above all is kno+ing ho+ #aHH> is to be develo#ed; +hen seeing a##ears8 one begins to $nderstand the characteristic of seeing8 +hen hearing a##ears8 one begins to $nderstand the characteristic of hearing8 and so on for the other senseEcognitions and for other ty#es of citta, The #erfection of energy8 viriya8 sho$ld arise together +ith #aHH>8 other+ise one +ill make an effort for something else8 different from the right effort to $nderstand the characteristics of realities8 4$st as they nat$rally arise in daily life, The /$ddha<s different methods of teaching 5hamma are in conformity +ith each other8 there is no contradiction bet+een them, For e:am#le8 the /$ddha ta$ght mindf$lness of death8 maraPa sati, 9oreover8 he also ta$ght that there are three kinds of death; momentary death IkhaPika maraPaJ8 conventional death Isamm$tti maraPaJ and final death Isam$ccheda maraPaJ ), 9omentary death is death at each moment8 and this means that o$r life occ$rs d$ring only one moment of citta, ne may say that life lasts long8 that a #erson is very old8 b$t in reality8 life is a series of cittas that arise and fall a+ay in s$ccession, .f +e red$ce the d$ration of life that seems to be very long into 4$st one e:tremely short moment of citta8 +e can $nderstand that life occ$rs d$ring only one moment of seeing, !t this moment of seeing8 there is 4$st one moment of life that arises and seesK if there +o$ld not be seeing there +o$ld be no life, (eeing has arisen and sees8 and then it dies8 it lasts for an e:tremely short moment, !t the moment +e are hearing8 life occ$rs only d$ring one short moment of hearing and then there is death,
) Final death8 sam$ccheda maraPa8 is the final #assing a+ay of the arahat +ho +ill not be reborn,

/) . The Perfections &hen someone +ho develo#s the #erfection of #aHH> is mindf$l of death8 he sho$ld not merely think of death in conventional sense8 samm$tti maraPa, .t is not eno$gh to think8 even +ith some degree of detachment8 that there is nobody +ho can o+n anything8 and that one day +e shall be se#arated from all things8 that all +e $sed to take for self or mine +ill disa##ear, 9erely intellect$al $nderstanding cannot lead to the eradication of defilements, The tr$e $nderstanding of momentary death8 death occ$rring at each moment of citta8 is different from $nderstanding of death in the conventional sense, &e sho$ld $nderstand momentary death; each moment +e are seeing8 seeing arises and then dies, .t is the same in the case of hearing8 the other senseEcognitions and thinking, .f +e have right $nderstanding of momentary death8 +e +ill be able to investigate and kno+ as they are the characteristics of the realities that are a##earing, This is mindf$lness of death, There are different levels of mindf$lness of death8 in accordance +ith a #erson<s $nderstanding, There is mindf$lness of death of the level of someone +ho develo#s calm and this is different from the level of someone +ho develo#s $nderstanding by considering and investigating the characteristic of death +hich occ$rs each moment, .f +e are mindf$l of momentary death +e come to see the disadvantage of clinging to +hat falls a+ay immediately, .n the B5asaPPaka N>takaCIno, M0)J the danger and disadvantage of clinging has been e:#lained, &e read in the 2ommentary to the B5asaPPaka N>takaC ; )t the time that the &odhisatta was the wise 8ena%a, the royal councillor, (ah-(oggallna was the wise Jyura, and 8riputta was the wise ?u%%usa" -he son of the Bing0s household priest came to wait on the Bing and when he saw the queen he became enamoured, and when he went home he lay down without ta%ing food" 'hen the Bing came to %now about this, he gave the queen to him for seven days, but as%ed him to send her bac% on the eighth day" $owever, it appeared that the son of the household priest and the queen became enamoured of each other and had fled to another country" -he Bing suffered great sorrow and became very sic%" -he royal physicians could not cure him" -he &odhisatta %new that the Bing did not suffer a bodily ailment, but that he was touched by mental sic%ness because he did not see the queen" $e thought of using a specific tric% to cure him" $e arranged for a display where the Bing could see a man swallowing a sword with a sharp edge which was thirtythree inches long" -hereupon the Bing

The Perfection of *isdom - /+ as%ed the wise Jyura (in the first stan,a) whether there was anything harder to do than swallowing this sword" -he wise Jyura, who was to be in his last life (ah-(oggallna, answered (in the second stan,a), that saying, 21 shall give this away0, is more difficult"# This sho+s that clinging to visible ob4ect8 so$nd and the other sense ob4ects is e:tremely diffic$lt to give $#, .f someone still clings8 ho+ can he say that he +ill give something a+ayR &e read; 'hen the Bing had heard the words of the wise Jyura, he thought, 21 have said that 1 would give the queen to the son of the household priest, and so 1 have done what is very hard to do"0 $ence his sorrow at heart became a little lighter, since he had done what was hard to do" -he Bing wondered whether there was something else harder to do than saying, 21 shall give something to someone else0" $e considered that spea%ing in such a way is difficult, but he wondered whether there was something else more difficult" -hereupon the Bing as%ed the wise ?u%%usa (in the third stan,a) whether there was anything else more difficult to do than saying that one would give something away" -hereupon the wise ?u%%usa spo%e, in order to solve this problem, the fourth stan,a+ 2?eople do not value words that are vainly spo%en, and that are without effect" &ut when someone ma%es a promise and can decrease clinging, this is more difficult than swallowing a sword or merely promising something"0 # This #assage deals +ith sincerity8 +ith tr$thf$lness #ertaining to one<s thinking and to the +ords one has s#oken, Th$s8 someone may say that he shall give8 b$t it is more diffic$lt to tr$ly give, &hen confidence in k$sala8 saddh>8 arises8 someone may say that he shall give8 b$t after+ards he may not be able to give, .t is more diffic$lt to act according to one<s #romise, &hen there is sincerity and tr$thf$lness someone is able to follo+ $# in action +hat he has #romised, &e read that the +ise P$kk$sa said; 2)ll other things are easy to do, Bing (gadha, 1 have answered you"0 -he Bing, when he had heard this, considered, 21 first said, 1 will give the queen to the priest0s son, and and then 1 did according to my word and gave her; surely 1 have done a difficult thing"0 8o his sorrow became lighter"# &e see that the 7ing co$ld give $# attachment, @e co$ld take action in accordance +ith the +ords he had s#oken, This is harder to do than s+allo+ing a s+ord of thirtythree inches long, &e read; -hen it came to his mind+ 2-here is no one wiser than wise 8ena%a, 1 will as% this question of him"0 #

// . The Perfections (enaka +o$ld be in his last life the (amm>samb$ddha8 the E:alted ne, &e read that the 7ing asked +ise (enaka; B&hat is harder to do than giving something a+ayRC ne may say that one +ill give and then do so according to his +ords, The 7ing +anted to kno+ +hether there +as something harder than that, &e read; 'ise 8ena%a, when he answered the Bing0s question, spo%e the si th stan,a+ 21f a man should give a gift, whether small or great, in charity, *or regret the giving afterwards, nor sorrow about it" *ot having regret is harder than swallowing a sword" 1t is harder than saying that one will give, 1t is harder than giving what is dear to one, )ll other things are easier to do than this" Bing (agadha, 1 have answered you"0 'hen the Bing had heard the words of the &odhisatta, he reflected, 2'hen 1 gave the queen to the priest0s son 1 had sorrow about this, and this is not proper" 1f the queen loved me she would not forsa%e her %ingdom and flee away" &ut since she acted li%e this, of what use is it to have sorrow about her90 'hen the Bing reflected in this way all his sorrow disappeared as a drop of water falling off from a lotus leaf" )t that moment he was cured of his sic%ness and became well and happy" $e praised the &odhisatta and spo%e the last stan,a+ 2'ise Jyura and wise ?u%%usa answered my questions" -he answer of wise 8ena%a solved my problems completely, saying, when one gives something, one should not regret it afterwards"0 -he Bing who was delighted praised him and gave him an abundance of gifts"# &hen the /$ddha gave this 5hamma disco$rse8 he e:#lained the tr$e 5hamma and finally told the story of this N>taka to a monk +ho +anted to leave the rder beca$se he +as tem#ted by his former +ife, .n a former life he +as the 7ing8 and no+ he attained the first stage of enlightenment8 the stage of the sot>#anna, The /$ddha said that 9ah>E 9oggall>na +as +ise Wy$ra and (>ri#$tta +ise P$kk$sa8 and that he8

The Perfection of *isdom - /! the Tath>gata8 +as +ise (enaka, &e can see that it is im#ortant not to have regret after +e have given something a+ay, &hen +e have regret8 it is evident that +e cling and that +e have attachment to the ob4ect +e give a+ay8 b$t this ob4ect is only something o$tside $s, .n reality there is not anybody +ho can #ossess it or +ho can be the o+ner all the time, &e sho$ld be mindf$l of the Bmomentary deathC of realities, &hen +e have seen an ob4ect 4$st for an e:tremely short moment8 attachment to it arises8 b$t seeing falls a+ay immediately and then visible ob4ect does not a##ear any more, &e cannot o+n visible ob4ect, PaHH> and all kinds of k$sala m$st have s$fficient strength so that one is able to f$rther develo# and acc$m$late them time and again8 for an endlessly long time8 from life to life, PaHH> has to be develo#ed so that +e kno+ the nat$re of o$r citta8 and $nderstand +hat is beneficial and +hat not8 +hen there is k$sala citta and +hen there is ak$sala citta, &e may have regret after +e have given something a+ay8 beca$se of o$r clinging, @o+ever8 +hen sati#a==h>na arises8 +e can notice that +e cling to the n>ma and r?#a that a##ear8 and that +e do not +ant to let go of them8 that +e do not +ant to give $# the idea of self8 being or #erson, The stages of insight are of many degrees8 its develo#ment is a grad$al #rocess8 beca$se it is so diffic$lt to give $# n>ma and r?#a, The B5is#eller of 5el$sionC8 the 2ommentary to the B/ook of !nalysisC8 I2h M8 2lassification of the Tr$ths8 0QJ8 states abo$t the fo$rth noble Tr$th8 the Path; """the -ruth of the ?ath has the characteristic of outlet, its function is to abandon defilements, it manifests itself as emergence"""# The 2ommentary e:#lains that a#art from the Path8 there is no other Bo$tletC8 no +ay o$t8 and that it is not other+ise, The B5is#eller of 5el$sionC mentions that some #eo#le deny the fo$r noble Tr$ths and #roclaim that the Tr$th of d$kkha is different and the same for the other three Tr$ths, &ith regard to the fo$rth Tr$th8 the Path8 the B5is#eller of 5el$sionC e:#lains that the +ise kno+ that the Path is a Tr$th8 that it is tr$ly an o$tlet, Each time +hen sati arises and is a+are of the characteristics of realities and investigates them so that the characteristic of n>ma8 the dhamma +hich e:#eriences8 can be disting$ished from the characteristic of r?#a +hich a##ears8 the Path is develo#ed, This is the Path that is a tr$e +ay o$t8 leading to the eradication of defilements, @ence it has been said that the +ise kno+ that the Path is a Tr$th8 that it is the only +ay

/1 . The Perfections leading to the eradication of defilements, &e read f$rther in the B5is#eller of 5el$sionC +ith regard to the origin of d$kkha that there is no other so$rce of d$kkha b$t cravingK that it does not originate from any other ca$se8 that it is not d$e to the +ill of a lord creator8 etc, 5$kkha does not come from a ca$se o$tside8 b$t all d$kkha comes from clinging to realities8 from taking them for self or BmeC8 and at s$ch moments there is lobha8 attachment8 to this +rong vie+, .f #aHH> comes to kno+ the tr$th of nonEself8 if it is able to eliminate the vie+ that n>ma and r?#a are self8 and if it $nderstands the characteristics of realities as they tr$ly are8 d$kkha can decrease, There +ill be less d$kkha even +hen #aHH> is still of the level of investigating and considering the realities that are a##earing8 and begins to $nderstand them as not self8 not mine, @o+ever8 only +hen the stage of enlightenment of the stream+inner8 sot>#anna8 has been attained8 the +rong vie+ that takes realities for self and all other kinds of +rong vie+ are com#letely eradicated, (o long as one has not become a sot>#anna one takes realities for self8 and if +rong vie+ is firmly engrained d$kkha +ill increase, /efore #aHH> can become accom#lished to the degree of attaining the different stages of insight kno+ledge8 +e sho$ld begin to $nderstand that o$r life evolves in accordance +ith kamma and that there is no esca#e from the conditions for the arising of citta8 cetasika and r?#a, &e sho$ld have a firm $nderstanding of kamma and the factors +hich are the conditions for life to evolve each day8 bo$nd $# as it is +ith 4oy and sorro+, &e are sometimes delighted and thrilled8 and sometimes de#ressed or afraidK at times o$r e:#ectations come tr$e8 at times +e are disa##ointed8 there are #leasant and $n#leasant events, There are birth8 old age8 sickness and death, &e live in ignorance8 b$t +hen #aHH> arises in daily life8 it is able to consider the characteristics of realities and to $nderstand them as not a being8 a #erson or self8 b$t only realities +hich arise beca$se of their o+n conditions, N>ma8 the element +hich e:#eriences8 arises all the time in o$r life, &e are so $sed to e:#eriencing ob4ects that +e do not reali-e8 +hen +e see at this moment8 that seeing is a reality +hich e:#eriences8 or +hen so$nd a##ears and +e are hearing at this moment8 that hearing is a reality +hich e:#eriences, (ati#a==h>na is a+areness of the dhammas +hich are real in o$r daily life8 and thro$gh sati#a==h>na #aHH> can f$rther develo# to the degree of reali-ing the stages of insight, &hen the khandha of r?#a a##ears8 sati can be mindf$l of it, &hen the

The Perfection of *isdom - /' khandha of conscio$sness a##ears8 +hich e:#eriences an ob4ect thro$gh the eyes8 the ears8 the nose8 the tong$e8 the bodysense or the mindE door8 sati can be mindf$l, @o+ever8 there sho$ld be a+areness and $nderstanding also of the khandhas of feeling8 of remembrance IsaHH>J and formations IsaTkh>rakkhandhaJ, .f there is no $nderstanding of all five khandhas8 defilements cannot be eradicated, .f sati#a==h>na does not arise in o$r daily life8 and #aHH> does not investigate the characteristic of each reality that a##ears8 it is im#ossible to eliminate +rong vie+, &hen remembrance or #erce#tion arises8 or +hen there are conditions for liking or for detesting something8 for +holesome thinking or for evil thinking8 #aHH> can reali-e that all these #henomena are tr$ly not self, They are realities each +ith their o+n characteristic, Listening to the 5hamma is most beneficial if +e let o$rselves be g$ided by the 5hamma and investigate o$r o+n citta, &hen +e hear abo$t a #erson<s death8 it can remind $s of the tr$th and to reflect $#on o$rselves, The #erson +ho died may have been f$ll of attachment8 he may have liked #aintings8 m$sic8 or other bea$tif$l ob4ects that +ere enticing, &e sho$ld reflect $#on o$r o+n cittas8 and consider +hether +e are like the #erson +ho died, &e can be reminded of momentary death8 of the shortness of each moment of citta that arises and falls a+ay immediately, .f +e have a great deal of attachment8 if +e cling to #ossessions8 +e sho$ld remember that +hen visible ob4ect a##ears thro$gh the eyes8 attachment arises 4$st on acco$nt of +hat +e see at a given momentK +hen a bea$tif$l so$nd a##ears thro$gh the ears8 attachment arises 4$st on acco$nt of +hat +e hear, &hen a delicio$s odo$r a##ears only for an e:tremely short moment8 it conditions attachment to that odo$r, .t is the same +ith flavo$r and tangible ob4ect, &e can see in o$r daily life that even tho$gh r?#a arises and falls a+ay very ra#idly8 there is still attachment to that r?#a +hich lasts for s$ch a short moment, !ttachment to sense ob4ects is bo$nd to arise so long as #aHH> has not been f$rther develo#ed, &hen +e notice a #erson +ho is f$ll of dosa8 +e sho$ld reflect $#on o$r o+n citta8 +e sho$ld consider +hether +e are often angry8 or +hether +e are irritated and dist$rbed time and again8 or +hether +e are vengef$l to+ards someone else, &e sho$ld kno+ that8 in tr$th8 that #erson is not to be fo$nd, &e have met the #erson +e are angry +ith only d$ring one life8 and after this life is terminated he is no longer there, (ho$ld +e be angry +ith him after he has #assed a+ayR (o long as +e see that #erson +e may have angry tho$ghts abo$t him or be irritated abo$t him8 b$t +e sho$ld remember that he +ill not be for a

!6 . The Perfections long time in this +orld and that he +ill de#art for everK from then that #erson +ill no longer be there, &hen +e meet someone8 +e never kno+ +hether this is the last time that +e see him and if +e do not consider this +e may treat him badly, &hereas8 if +e reali-e that this may be the last o##ort$nity that +e see him8 it may condition the citta to be h$mble and gentle8 +e can have kindness and com#assion, /efore +e st$died the 5hamma +e had no $nderstanding of the realities a##earing thro$gh the eyes8 the ears8 the nose8 the tong$e8 the bodysense and the mindEdoor, &e had a great deal of ignorance, /y listening to the 5hamma +e can come to kno+ that realities a##ear each +ith their o+n characteristic and that +e sho$ld st$dy these realities, &e sho$ld not merely st$dy them in theory8 or merely listen to the e:#lanation abo$t them +itho$t caref$lly considering their tr$e nat$re, &e sho$ld remember that at this very moment realities are a##earing and that the tr$e characteristics of those dhammas +hich arise and fall a+ay sho$ld be #enetrated, @ence +e can be reminded that +e sho$ld listen and thoro$ghly consider the 5hamma8 so that $nderstanding is acc$m$lated, 6nderstanding is a condition for being a+are diligently of the characteristics of the dhammas a##earing at this moment, .f +e kno+ that +e still have a great deal of ignorance8 moha8 and that this sho$ld be eradicated8 +e +ill not be neglectf$l8 b$t contin$e to listen to the 5hamma and develo# each kind of k$sala,

The Perfection of *isdom - !#

Chapter 5
The Perfection of ,ner-y
The 2ommentary to the B/asket of 2ond$ctC defines energy8 viriya8 as follo+s; Cnergy has the characteristic of striving; its function is to fortify; its manifestation is infatigability; an occasion for the arousing of energy, or a sense of spiritual urgency, is its pro imate cause" The cetasika viriya8 energy8 accom#anies almost all cittas8 e:ce#t si:teen ahet$ka cittas8 cittas that are $naccom#anied by bea$tif$l roots or $n+holesome roots, Th$s8 +henever attachment and delight +ith regard to an ob4ect arises8 the cetasika of energy accom#anies that citta and #erforms its f$nction of effort or energy for attachment and delight in that ob4ect, /e it ak$sala citta or k$sala citta +hich arises8 viriya cetasika accom#anies that citta, &hen ak$sala citta arises8 viriya cetasika is effort for ak$sala8 +hereas +hen k$sala citta arises8 viriya cetasika #erforms its f$nction of effort for k$sala, The #erfection of energy is effort or endeavo$r for k$sala, There sho$ld be energy or effort for each kind of k$sala and +hen develo#ed8 it can become the #erfection of energy, &hen sati arises and is a+are of the characteristics of realities that are a##earing at this moment8 there is not me or self +ho makes an effort to be a+are8 b$t it is the f$nction of right effort8 samm>Ev>y>ma, 'ight effort8 viriya cetasika8 arises and endeavo$rs to st$dy +ith a+areness8 to notice and #ay attention to the reality that is a##earing, 'ight effort is effort or energy for #aHH> +hich $nderstands that +hat a##ears thro$gh the eyes is only a kind of r?#a +hich does not lastK or that the reality +hich is seeing is only an element8 a characteristic of n>maEdhamma

!& . The Perfections e:#eriencing +hat a##ears thro$gh the eyes, This is the #erfection of energy that endeavo$rs to st$dy the characteristics of realities a##earing one at a time, .t does not matter +hether the #erfection of energy arising +ith sati#a==h>na occ$rs often or seldom8 viriya is not +eary of the task of st$dying and noticing the reality that a##ears, &hen viriya arises8 +e are not disco$ragedK viriya is al+ays #erforming its task even if the #rocess of develo#ment of $nderstanding is e:tremely slo+ and diffic$lt, The #erfection of energy is most im#ortant and it sho$ld be develo#ed together +ith the other #erfections so that the a##ro#riate conditions are acc$m$lated for reaching the f$rther shore8 that is8 nibb>na, Even k$sala +hich is d>na8 generosity8 cannot be #erformed +itho$t viriya, Peo#le may have k$sala citta +ith the intention to give things a+ay8 b$t it is diffic$lt for them to act in accordance +ith their good intentions beca$se they are la-y; +hen there is an ob4ect they co$ld give a+ay8 they do not give it a+ay, They have confidence in k$sala and they have the intention to be genero$s8 b$t +hen viriya necessary for the accom#lishment of generosity is deficient8 they are not able to accom#lish genero$s deeds, Therefore8 the #erfection of energy is an indis#ensable s$##ort for the other #erfections8 s$ch as generosity or morality, (ometimes +e may be la: and too la-y to #erform k$sala8 +e may think that its #erforming is tro$blesome8 that +e are too tired8 or that it is time cons$ming, !t s$ch moments +e are overcome by ak$sala and hence k$sala cannot arise, .f +e kno+ that it is diffic$lt for $s to #erform k$sala beca$se +e are inert and la-y8 +e sho$ld at this very moment8 immediately8 a##ly o$rselves +ith diligence to k$sala, Life is e:tremely short8 as it lasts 4$st for one moment of citta and this moment may be k$sala citta or ak$sala citta8 de#ending on conditions, Th$s8 +e sho$ld not give in to la-iness +ith regard to o$r task of #erforming k$sala, .f +e are all the time inert and la-y8 it is evident that the #erfection of energy is lacking and that8 therefore8 there are no conditions for the elimination of ak$sala, The only +ay to eliminate ak$sala is to be diligent and energetic in the #erforming of all kinds of k$sala as far as +e are able to, (ome #eo#le regret it that they +ere +asting their time and did not #erform k$sala +hen there +as an o##ort$nity to do so beca$se at s$ch moments they +ere inert and la-y, Then they sho$ld consider the #erfection of energy and acc$m$late it so that there are conditions for eliminating all kinds of ak$sala,

The Perfection of ,ner-y - !$ Diriya cetasika is classified among the cetasikas +hich are the B#artic$larsC8 #akiPPak>, These cetasikas arise +ith many cittas b$t not +ith all ), The si: #artic$lars are; a##lied thinking IvitakkaJ8 s$stained thinking Ivic>raJ8 determination IadhimokkhaJ8 energy IviriyaJ8 enth$siasm or ra#t$re I#GtiJ8 and +ishEtoEdo or -eal IchandaJ, Diriya cetasika arises time and again8 it accom#anies many cittas in daily life8 e:ce#t si:teen rootless cittas8 Iahet$ka cittas 2J8 and it is the only cetasika among the B#artic$larsC +hich can become a #erfection, &hen viriya +hich is energy for k$sala has been f$rther develo#ed it becomes the #erfection of energy8 viriya, .n that case8 viriya is the attendant of #aHH> and a condition for the reali-ation of the fo$r noble Tr$ths, .s viriya that arises no+ k$sala or ak$salaR .f it is ak$sala it is not a #erfection, Diriya is among the #artic$lars and th$s it can accom#any k$sala citta or ak$sala citta8 b$t most of the time it is likely to accom#any the ak$sala citta +hich is rooted in lobha8 attachment, Diriya accom#anies ak$sala citta co$ntless times8 b$t instead of a##lying energy for ak$sala8 +e sho$ld endeavo$r to acc$m$late the #erfection of energy8 +e sho$ld see its benefit, &e read in the BE:#ositorC I/ook .8 Part .D8 .8 )2)J abo$t viriya; """ energy has e erting as characteristic, strengthening the conascent dhammas as function, and opposition to giving way (to discouragement) as manifestation" 1t has been said+ 2$e being agitated, ma%es a rational effort,0 hence it has a sense of urgency, or the basic condition of ma%ing energy, as pro imate cause"# &e can see that energy arises at the moment of diligence8 and that it is the o##osite of being la-y, @o+ever8 according to the !bhidhamma +hich e:#lains in detail the cetasikas accom#anying citta8 viriya accom#anies ak$sala citta even +hen +e are la-y8 and in that case viriya a##lies itself to la-iness again and again, The 5hamma is very s$btle and it sho$ld be considered in all detailsK for e:am#le8 the characteristic8 f$nction8 manifestation and #ro:imate ca$se of realities sho$ld be st$died and investigated,
) (even cetasikas8 the B$niversalsC 8 sabbacitta s>dh>rana8 arise +ith every citta, The si: #artic$lars accom#any k$sala cittas8 ak$sala cittas8 vi#>kacittas and kiriyacittas Iino#erative8 neither ca$se nor res$ltJ8 b$t they do not accom#any every citta, Diriya cetasika does not accom#any the si:teen ahet$ka cittas +hich are; the fiveEsenseEdoor advertingEconscio$sness8 #aHcaEdv>r>va44anaEcitta8 the five #airs of senseEcognitions of seeing8 etc,8 #aHcaEviHH>Pas8 the t+o ty#es of receivingE conscio$sness8 sam#a=icchanaEcitta8 the three ty#es of investigatingE conscio$sness8 santGraPaEcitta,

!) . The Perfections !ccording to the BE:#ositorC in the same section8 the characteristic of viriya is the state of a co$rageo$s or energetic #erson8 or the action of a co$rageo$s #erson, &hen viriya arises one is not inert or la:, ne #erson may be co$rageo$s +hereas someone else may be a co+ard, !ccording to the !bhidhamma8 also a co+ard m$st have viriya8 energy8 for co+ardice, @o+ever8 in the case of a co$rageo$s #erson the characteristic of viriya a##ears clearly since he m$st strive to accom#lish something8 ins#ite of obstacles or dangers, ($ch co$rage is the characteristic of viriya cetasika, &hen viriya goes together +ith the develo#ment of k$sala8 it can become a controlling fac$lty8 the indriya of viriya, The indriya of viriya that arises together +ith the other indriyas8 the indriyas of confidence Isaddh>J8 sati8 sam>dhi IconcentrationJ and #aHH> +hen sati#a==h>na is being develo#ed8 is right effort of the eightfold Path8 samm>v>y>ma, .t is right effort for a+areness and $nderstanding of the characteristics of realities8 4$st as they nat$rally a##ear at this moment, &hen #aHH> has f$rther develo#ed8 viriya becomes a #o+er8 bala8 +hich is $nshakable8 so that there is energy for a+areness and $nderstanding of the characteristics of n>ma and r?#a in +hatever sit$ation, ne +ill not be inclined to think that there cannot be a+areness of n>ma and r?#a at this moment, &e can investigate the characteristic of viriya +hen +e read the follo+ing e:#lanation of the BE:#ositorC abo$t the controlling fac$lty8 the indriya8 of viriya; @iriya is the state of a courageous or energetic man, or it is the action of the energetic, or it is that which should be effected, carried out by method or suitable means" 7rom its overcoming idleness it is a controlling faculty (indriya) in the sense of predominance""" 1ts characteristic is strengthening or support"# &hen viriya arises8 someone has the co$rage to s#eak8 to say +hat is right8 or to act in a +holesome +ay8 not being afraid of tro$ble8 diffic$lties8 or even of losing #ossessions and becoming #oor, This is the characteristic of viriya, r someone has the co$rage to e:#lain +ith regard to the 5hamma the ca$ses +hich bring their a##ro#riate effects8 +itho$t #aying attention to the fact that he +ill not be liked by foolish #eo#le8 or that others +ill have +rong $nderstanding of his good intention, (omeone +ho is co$rageo$s +ill do +hat is right +ith regard to +orldly matters as +ell as 5hamma8 beca$se 5hamma is 5hamma; it cannot be changed8 it is the tr$th,

The Perfection of ,ner-y - !+ !ll #eo#le have viriya8 b$t if the 5hamma had not been ta$ght the characteristic and the different as#ects of viriya co$ld not be kno+n, Diriya has been e:#lained as controlling fac$lty8 indriya8 beca$se it is #redominant as a s$##ort for the conascent dhammas, &henever k$sala citta arises and someone #erforms an action +ith #atience and diligence8 viriya cetasika gives s$##ort at s$ch a moment, ne can #erform one<s task +itho$t becoming disheartened, !s the BE:#ositorC e:#lained8 the controlling fac$lty of viriya has the characteristic of strengthening and giving s$##ort, .f one develo#s #aHH> one is s$##orted by viriya so that one #erseveres in the develo#ment of #aHH> and all k$sala dhammas, The BE:#ositorCI)20J $ses the simile of an old ho$se that is strengthened and s$##orted by ne+ #illars, Evenso8 +hen someone is s$##orted by viriya8 k$sala dhammas +ill not decline in him, .f someone at this moment is bored8 la-y8 dro+sy or disheartened8 he sho$ld kno+ that he is like an old b$ilding that is dila#idated8 beca$se he is not able to be firm in k$sala and to a##ly himself to it, Diriya cetasika has the characteristic of strengthening and s$##orting 4$st as a #illar s$##orts an old ho$se so that it is stable, Th$s +e see the characteristic of s$##ort of viriya, The BE:#ositorC $ses several similes so that +e can $nderstand the characteristic of viriya cetasika that arises at this moment, &e read in the BE:#ositorC I)2)J; )s a small army going to battle might be repulsed, then they would tell the %ing" -he %ing would send a strong reinforcement" -he %ing0s army, being thus supported, would defeat the hostile army" -hus energy does not allow associated states to recede, to retreat; it uplifts, supports them" $ence has it been said that energy has the characteristic of supporting"# Diriya is the attendant of #aHH>, The Denerable (>ri#$tta e:#lains abo$t the develo#ment and acc$m$lation of the #erfections leading to the com#lete eradication of defilements at the attainment of arahatshi#, &e read in the B7>mas$tta NiddesaC I($tta e:#lanation abo$t (ense #leas$res8 9ah>niddesa8 7h$ddaka Nik>yaJ; -here is a simile of two cities+ the city of bandits and the city of peace" )t that time the thought occurred to a general, 28o long as the city of bandits e ists the city of peace is not free from danger" 1 shall destroy the city of bandits"0 $e put on his armor, too% his sword and entered the city of bandits" $e struc% with his sword the post they had erected at the gate of

!/ . The Perfections the city" $e destroyed the building and the widows of the gateway, removed the bolt, destroyed the wall and filled up the moat" -hereupon he too% down the flag they had raised as a symbol of dignity of their city, and he set fire to the city" -hen he entered the city of peace, ascended the castle, surrounded by his group of relatives, and he too% delicious flavoured food" -his is the simile" Personality belief8 sakk>yadi==hi )8 can be com#ared to the city of bandits, Nibb>na can be com#ared to the city of #eace, The #erson +ho a##lies himself to mental develo#ment can be com#ared to the general, @e thinks8 OPersonality belief is a tie and so long as . am bo$nd by that tie . am not free from danger<, C @ere +e see that the ak$sala dhamma that sho$ld be eradicated first is #ersonality belief +hich takes realities for self, .t m$st be #aHH> +hich sees the difference bet+een the city of bandits and the city of #eace, The city of #eace is calm8 +hereas the city of bandits means dist$rbance8 conf$sion and restlessness, (o long as there is +rong vie+ +hich takes realities for self8 being or #erson8 one cannot be free from restlessness8 dist$rbance and +orry, Th$s8 one sho$ld $nderstand that all defilements and d$kkha are bo$nd $# +ith one<s Bo+n #ersonC8 +hich is8 in tr$th8 n>ma dhammas and r?#a dhammas, ne +ill be com#letely free from d$kkha +hen one has reached arahatshi# and n>ma dhammas and r?#a dhammas +ill not arise anymore after death, This cannot be reali-ed +itho$t co$rage8 +itho$t the #erfection of viriya, &e read in the BE:#osition of Nat$kaPPin<s V$estionsC I9ahaaENiddesa8 7h$ddaka Nik>yaJ that Nat$kaPPin had heard that the /$ddha +as co$rageo$s and that he therefore +as called a hero8 vGra, The follo+ing #assage gives the reasons +hy he +as called a hero, There is an association in meaning bet+een the +ord vGra8 hero8 and viriya8 +hich is the state of a strong man, !ll that is said in the #assage belo+ refers to viriya cetasika, &e read; $e had perseverance and was therefore called a hero" $e was valiant and was therefore called a hero" $e caused others to persevere and was therefore called a hero"
) There are t+enty kinds of #ersonality belief8 sakk>ya di==hi8 +hich are obtained by a##lying fo$r ty#es of that belief to each of the five khandhas; the belief to be identical +ith them8 to be contained in them8 to be inde#endent of them and to be the o+ner of them,

The Perfection of ,ner-y - !! $e had great capacities and was therefore called a hero" $e was brave and always progressing, he was not a coward, not frightened, not fearful, he did not flee, he had eliminated fear and cowardice, he was without any terror, and thus, the C alted Gne was courageous" -he C alted Gne was without the a%usala dhammas of this world, he was beyond the suffering of hell, he was endowed with energy" -he &uddha had viriya, the four right efforts, he was courageous and steadfast of mind, and therefore he was called courageous"#

@ad the /$ddha not been co$rageo$s8 he co$ld not have #enetrated the fo$r noble Tr$ths and become the (amm>samb$ddha, The develo#ment of each kind of k$sala and of #aHH> by investigating and considering the dhamma that a##ears no+ is based on viriya8 energy8 and #erseverance, &e all sho$ld have co$rage and #erseverance so that instead of energy for ak$sala8 energy for k$sala can arise8 other+ise k$sala cannot be develo#ed, Effort or energy as a##lied in an $n+holesome +ay8 life after life8 is $seless, .f +e are able to $nderstand the characteristic of viriya as a##lied in a +holesome +ay and if +e shall f$rther develo# this kind of energy8 +e shall $nderstand the +ords of the above A$oted commentary abo$t viriya; someone +ith viriya +ill be #rogressing8 he is not a co+ard8 he is not frightened8 he has no fear and he does not flee, .n daily life everybody has come into contact +ith $ndesirable ob4ects; for some #eo#le these are e:tremely $ndesirable8 +hereas for others these are only slightly so, This may ha##en +hen one meets another #erson on acco$nt of +hom one is dist$rbed or feels dis#leas$re, .f satiE sam#a4aHHa Isati and #aHH>J does not arise8 one does not kno+ that there is ak$sala dhamma at s$ch a moment and hence k$sala viriya has no o##ort$nity to arise and ak$sala viriya arises instead, There are bo$nd to be conditions for desire and attachment so that ak$sala contin$es to arise, @o+ever8 if someone has listened to the 5hamma and develo#s sati#a==h>na8 satiEsam#a4aHHa can arise and be a+are of ak$sala +hen he is irritated or dis#leased, &e sho$ld consider more dee#ly the meaning of satiEsam#a4aHHa, &hen ak$sala dhamma arises8 satiE sam#a4aHHa may consider the 5hamma and reali-e the disadvantage of the contin$ation of ak$sala, !t that moment8 it may be kno+n that it is not #ro#er to be irritated in +hatever res#ect8 be it on acco$nt of the

!1 . The Perfections action or s#eech of someone else8 or be it beca$se +e have noticed something +rong, &hen8 for e:am#le8 ak$sala citta +ith anger arises and satiEsam#a4aHH> can be a+are of its characteristic8 +e can see +hether there is effort for giving $# angerK if one contin$es being angry it means that ak$sala viriya is still strong, &hen k$sala viriya has been f$rther develo#ed and a+areness can arise8 there are conditions for the decrease of dis#leas$re and for mett>, Th$s8 instead of anger +hich is an im#$re dhamma there can immediately be a change to k$sala dhamma8 dhamma +hich is #$re, &hen dosa arises8 +e have dis#leas$re8 b$t satiEsam#a4aHHa can arise and be a+are of its characteristic and then +e can see the benefit of satiEsam#a4aHHa, .f someone has listened to the 5hamma and is not inert b$t immediately gives $# ak$sala8 k$sala viriya #erforms at that moment its task of refraining from anger, This kind of viriya is different from thinking that one sho$ld refrain from anger, .t arises at the moment of satiEsam#a4aHHa8 +hen energy or effort refrains from anger8 and it is kno+n that mett> is the o##osite of anger, This is effort to forgive8 effort for mett>, !t s$ch a moment +e can remember that everybody8 incl$ding o$rselves8 makes mistakes, Therefore8 +e sho$ld not have anger or dis#leas$re on acco$nt of someone else or of dhammas +hich arise and then fall a+ay, @o+ever8 feeling and remembrance8 saHH>8 are conditions for being slo+ and inert in letting go of one<s tho$ghts abo$t circ$mstances and events and in that case ak$sala dhammas have the o##ort$nity to arise, &hen viriya has been f$rther develo#ed8 additional as#ects and degrees can be discerned8 for instance; viriya as a #redominant factor Iadhi#atiJ8 as a basis of s$ccess IiddhiE#>daJ )8 as a fac$lty IindriyaJ or a #o+er IbalaJ, &hen viriya has not reached those degrees8 one cannot $nderstand the characteristic of viriya that accom#anies sati#a==h>na and that has become strong, !s +e have seen8 viriya has been classified among the fac$lties8 indriyas Ileaders each in their o+n fieldJ, These are; the fac$lty of confidence8 saddh>8
) There are fo$r realities +hich can be #redominanceEcondition8 adhi#ati#accaya; +ishEtoEdo IchandaJ8 energy IviriyaJ8 citta8 +hich stands for firmness of citta or concentration8 and investigation +hich is #aHH> IvGmaLsaJ, The same fo$r factors can also be classified as bases of s$ccess8 iddhiE#>da, They are among the factors #ertaining to enlightenment,

The Perfection of ,ner-y - !' the fac$lty of sati8 the fac$lty of #aHH>8 the fac$lty of energy8 viriya8 the fac$lty of concentration8 sam>dhi, These fac$lties arise together and th$s8 the fac$lty of viriya +hich arises together +ith confidence8 sati8 #aHH> and sam>dhi m$st be k$sala viriya, 'ealities can be classified in different +ays8 for e:am#le8 by +ay of the fo$r bases of s$ccess8 iddhiE#>da Ileading to enlightenmentJ; +ishEtoEdo IchandaJ energy IviriyaJ citta Ifirmness of citta or concentrationJ investigation IvGmaLsaJ, Th$s +e see that there are different as#ects of viriya, The cetasikas +hich are fac$lties are not identical +ith the cetasikas +hich are bases of s$ccess, ($ch classifications are very detailed8 b$t they sho+ $s that k$sala viriya is of different degrees, &e read in the B7indred (ayingsCID8 9ah>Evagga8 /ook .D8 7indred (ayings on the Fac$lties8 2h .8 S08 Point of vie+J abo$t the five controlling fac$lties8 indriyas; (on%s, there are five controlling faculties" 'hat five9 -he controlling faculty of faith, of energy, of sati, of concentration and of pa>>"""# These are dhammas that are r$lers or leaders IindriyasJ8 each in their o+n field8 and they arise at the moment of sati#a==h>na8 +hen satiE sam#a4aHHa Ia+areness and $nderstandingJ considers the characteristics of realities, &e read in the above A$oted ($tta abo$t the controlling fac$lty of faith; &ut from what point of view, mon%s, should the controlling faculty of faith be regarded9 7rom that of the four limbs of 8treamwinning"""# &hen k$sala citta arises it m$st be accom#anied by saddh> cetasika8 confidence or faith, 7$sala citta is of many degrees, The fac$lty of saddh>8 faith or confidence8 is a leader in its o+n field +hile it #erforms its s#ecific f$nction, This +ill be clearer +hen +e consider the fo$r limbs or factors of stream+inning; $nshakable confidence in the

16 . The Perfections /$ddha8 the 5hamma8 the (angha and the virt$es IsGlaJ +hich are agreeable to the ariyans, (omeone may st$dy the 5hamma and have confidence in listening to the 5hamma8 b$t his confidence may not be firm8 it may be $nstable8 $ncertain, .f he has no right $nderstanding of realities and if he does not kno+ the right #ractice for the reali-ation of the fo$r noble Tr$ths8 he may easily become conf$sed, 2onfidence +hich is $nshakable and firm8 +itho$t conf$sion8 is a condition for not deviating from the right PathK it is the confidence of the ariyan8 a factor of stream+inning, .t is the $nshakable confidence in the /$ddha8 the 5hamma8 the (angha and the virt$es of the ariyans, &e read f$rther on in the above A$oted ($tta; )nd from what point of view, mon%s, should the controlling faculty of viriya, energy, be regarded9 7rom that of the four supreme efforts"# There are fo$r s$#reme efforts Isamm>E##adh>naJ; the effort to avoid the ak$sala dhammas +hich have not yet arisen the effort to overcome the ak$sala dhammas +hich have arisen the effort to develo# k$sala dhammas +hich have not yet arisen the effort to maintain k$sala dhammas +hich have arisen8 not to let them decline8 to f$rther develo# them8 to ca$se them to increase and to reach com#letion, Diriya +hich is a fac$lty8 indriya8 and has become a BleaderC8 m$st have been acc$m$lated very grad$ally so that it co$ld become a fac$lty, The controlling fac$lty of viriya sho$ld be regarded from the #oint of vie+ of the fo$r s$#reme efforts, &e can notice o$rselves +hether +e have viriya +hich only begins to develo# and is still +eak8 or +hether it is already right effort; the effort +hich avoids ak$sala not yet arisen8 overcomes ak$sala already arisen8 the effort to ca$se the arising of k$sala +hich has not yet arisen, The k$sala dhamma +hich has not yet arisen refers to samatha and vi#assan> and to the #ath8 magga8 the fr$ition8 #hala8 the lok$ttara cittas +hich e:#erience nibb>na) , !s to the +ords samatha and vi#assan> in this conte:t8 these refer to sati#a==h>na, (amatha and vi#assan> are develo#ed together and reach com#letion together by the
) (ee the 2ommentary to the B/ook of !nalysisC8 the B5is#eller of 5el$sionC ..8 2h 08 212,

The Perfection of ,ner-y - 1# fo$r !##lications of 9indf$lness8 they sho$ld not be se#arated from each other, Effort is necessary to maintain the k$sala dhammas +hich have arisen8 not to let them decline8 f$rther to develo# them8 to ca$se them to increase and reach com#letion, &e sho$ld reflect on the different kinds of efforts, .f endeavo$r is only of a very slight degree8 the conditions for the arising of the controlling fac$lty of sati are not s$fficient, &e read in the aboveEA$oted s$tta abo$t the controlling fac$lty of sati; )nd from what point of view, mon%s, should the controlling faculty of mindfulness be regarded9 7rom that of the four applications of mindfulness"# 7$sala citta cannot arise +itho$t sati cetasika8 be it at the moment one #erforms d>na8 or abstains from ak$sala, @o+ever8 the characteristic of the controlling fac$lty of sati8 the characteristic of its leadershi#8 can be seen in the fo$r a##lications of mindf$lness ), &e read f$rther on abo$t the fac$lties of concentration and of #aHH>; )nd from what point of view should the controlling faculty of concentration be regarded9 7rom that of the four stages of !hna" )nd from what point of view should the controlling faculty of insight be regarded9 1t should be regarded from the point of view of the four noble -ruths"# PaHH> +hich is insight kno+ledge and +hich kno+s the tr$e nat$re of realities as it is develo#ed stage by stage8 is the indriya8 fac$lty8 of #aHHa, @o+ever it has only reached com#letion +hen it has reali-ed the fo$r noble Tr$ths, .n the #ast8 co$ntless #eo#le listened to the 5hamma8 develo#ed #aHH> +ith right effort and reali-ed the fo$r noble Tr$ths, They +ere +ise #eo#le +ho kne+ ho+ to remind themselves of the tr$th, &e sho$ld consider +hether +e8 at the #resent time8 are like those +ise #eo#le in the #ast, The B!n$m>nas$ttaC8 B5isco$rse on 9eas$ring in !ccordance +ithC8 I9 .8 )QJ8 deals +ith the admonishing of monks and +ith selfEe:amination, &e read at the end of the 2ommentary to this ($tta8 the
) (ati of sati#a==h>na is mindf$l of n>ma and r?#a +hich a##ear, The fo$r !##lications of 9indf$lness8 +hich are mindf$lness of the /ody8 of Feeling8 of 2itta and of 5hammas8 are act$ally all conditioned realities, They have been e:#lained $nder the different as#ects of the fo$r !##lications of 9indf$lness, (ati of sati#a==h>na is sati of a level +hich is higher than sati of d>na or sati of sGla8 beca$se +hen it is develo#ed it leads to the eradication of defilements,

1& . The Perfections BPa#aHcas?danGC ; -he teachers of old said that the mon% should scrutini,e himself three times daily" -hus, in the morning he should consider to what e tent he still has defilements" 1f he sees that he still has defilements he should strive to get rid of them" 1f he sees that he has no defilements he %nows that he has been leading the mon%0s life in the right way" .uring the day time and also in the evening he should e amine himself again" 1f he cannot do this three times a day, he should do it twice a day , and if he cannot do that, he should e amine himself only once a day" &ut it is improper not to e amine oneself at all"# /y this #assage +e can be reminded to e:amine o$rselves so that +e kno+ +hether o$r actions +ere #ro#er or im#ro#er, &e can $nderstand that +e need viriya8 effort8 so that +e are able to investigate o$r ak$sala and k$sala three times a day8 or else t+ice a day8 or if that is not #ossible8 only once a day, Then +e are reminded by the teachers of old to e:amine o$rselves as to the defilements +e still have and to reflect on these, &e read in the B!n$m>nas$ttaC8 B5isco$rse on 9eas$ring in !ccordance +ithC that 9ah>E9oggall>na ta$ght the 5hamma and e:#lained to the monks +hich #erson is someone +ho is Beasy to s#eak toC Is$sce#tible to instr$ctionJ8 and e:horted them to e:amine themselves as to this ), @e said; -herein, your reverences, a mon% should e amine himself thus+ 2*ow, am 1 of evil desires, in the thrall of evil desires90 1f, your reverences, while the mon% is reflecting, he %nows thus+ 21 am of evil desires, in the thrall of evil desires,0 then, your reverences, that mon% should strive to get rid of those evil, uns%illed states" &ut if, your reverences, that mon%, while reflecting, %nows thus+ 21 am not of evil desires, not in the thrall of evil desires0, then he should abide with rapture and delight, training himself diligently day and night in s%illed states"# The +ords8 Ba monk sho$ld e:amine himselfC8 make it clear to $s that someone else cannot e:amine in detail o$r ak$sala to the same e:tent as +e o$rselves, &e can e:amine o$rselves and kno+ +hether +e have evil desires and are in the thrall of evil desires8 and moreover8 +e sho$ld be sincere8 tr$thf$l to o$rselves, .f +e have evil desires8 +e sho$ld strive to abandon those evil8 $nskilled dhammas, (ome #eo#le
) ! monk +ho is Bdiffic$lt to s#eak toC does not listen and does not +ant to be corrected, The monk +ho is Beasy to s#eak toC is meek8 he listens and is s$sce#tible to instr$ction,

The Perfection of ,ner-y - 1$ do not like to consider their o+n ak$sala8 b$t if a #erson sees the benefit of the develo#ment of endeavo$r for k$sala8 he sho$ld also notice his o+n ak$sala, .f someone has viriya and makes an effort to e:amine himself he sho$ld be sincere and he sho$ld not s#are himself, .f he e:amines himself in this +ay and strives to give $# ak$sala8 he is a #erson +ho is Beasy to s#eak toC8 s$sce#tible to instr$ction, ! #erson +ho is diffic$lt to s#eak to is the o##osite8 he does not strive to give $# ak$sala, !ll this #ertains to viriya cetasika, &e read in the B(addhamma#a44otik>C8 the 2ommentary to the BT$va=aka ($ttaC I(#eedyJ8 in the 9ah>ENiddesa8 7h$ddaka Nik>ya8 an e:#lanation of the fac$lty8 indriya8 of viriya ); )s to the word 2cetasi%o0, this is used in order to show that energy is always mental and that it is not bodily" -here is only mental energy""""# Diriya is n>ma dhamma IcetasikaJ +hich conditions the arising of effort thro$gh the body or thro$gh citta, Even +hen +e make an effort +ith the body to do something8 +e sho$ld kno+ that +e can make s$ch an effort beca$se of viriya cetasika, The 2ommentary refers to the ($tta +hich deals +ith someone +ho makes an alley +alk8 +ho is +alking $# and do+n8 so that he is not indolent or slee#y, From the o$t+ard a##earance this seems to be bodily energy8 b$t in reality it is beca$se of mental energy8 viriya cetasika8 that effort thro$gh the body can arise, The 2ommentary s#eaks f$rther on abo$t effort +hich has develo#ed to the degree of the enlightenment factor of viriya Isambho44hangaJ8 one of the factors #ertaining to the reali-ation of the fo$r noble Tr$ths, The 2ommentary $ses the P>li term viriy>rambha, Wrambha can mean beginning8 attem#t or effort, Diriy>rambha is viriya cetasika8 it is the #$tting forth of energy8 s$ch as effort to a##ly oneself to the /$ddha<s teachings, &e read f$rther on abo$t the characteristic of energy +hich sho$ld be develo#ed 2; Cffort is called 2rambha0 because it is striving" -he term viriyrambha renders the characteristic of that %ind of striving" 'hat %ind of striving9 1t is striving by way of escaping from idleness" Gnward effort is so called by virtue of reaching a higher and higher state" C ertion is so called by virtue of rising up and %eeping going" Cndeavour is so called by virtue of special e ertion;
) 2 (ee also the BE:#ositorC .8 Part .D8 2h 28 )MQ, (ee the BE:#ositorC .8 Part .D8 2h 28 )MQE)M*,

1) . The Perfections ,eal, of being ,ealous; vigour, of firmness; fortitude, of bearing (supporting) citta and cetasi%as, or of bearing the continuity of %usala by unbro%en procedure"# These are the characteristics of viriya, .t is the esca#ing from idleness8 #rogressing to+ards a higher state8 contin$ed e:ertion +itho$t sto##ing8 -eal and fortit$de in f$rther #rogress to+ards the goal, &e read in the 2ommentary; )nother method of e position+ --his viriyrambha is 2striving0 in e pelling lust, 2onward effort0 in cutting the bonds, 2e ertion0 in escaping from the floods3, 2endeavour0 in reaching the further shore, 2,eal0 in being a forerunner, 2ardour0 in e ceeding the limit, 2vigour0 in lifting the bolt (of ignorance), and 2fortitude0 in producing steadfastness" 0@erily, let the s%in, veins and bones dry up04 - thus by virtue of unfaltering effort at such time is the 2state of a man of unfaltering effort0"# The 2ommentary e:#lains f$rther that energy does not let go of the desireEtoEdo8 chanda I+hich is necessary to accom#lish somethingJ8 that it does not give $# the task8 and does not give in to disco$ragement +ith regard to the #erforming of k$sala, .t $ses a simile of an o: +hich carries a b$rden and does not let go of it; Kust as if they were to say, 2Get a beast of burden, an o , to draw a burden from a marshy place not beyond the bulloc%0s strength,0 and the bulloc%, pressing the ground with its %nees, were to carry the burden and would not allow it to drop on the ground, so energy lifts up and sei,es the burden in the matter of doing moral acts" $ence it is said to be 2support of burden0"# !s +e read in the 2ommentary8 the teachers of old advised the monks to e:amine themselves three times daily, .f one cannot do this8 then one sho$ld do this t+ice or even only once a day8 b$t it is +rong not to e:amine oneself at all, &hen +e reflect on the B!n$m>na ($ttaC and its 2ommentary8 +e see that #eo#le had different degrees of #aHH>, (omeone +ho has many defilements is a #erson +ho is Bdiffic$lt to s#eak toCK he does not see his o+n defilements8 he only sees those of someone else, &e sho$ld find o$t +hich defilements +e have o$rselves, .f someone never reflected on this or s#oke abo$t this +ith someone else8 he sho$ld first of all listen to the 5hamma and reflect on +hat he
) 2 This is the gro$# of defilements of the fo$r floods IoghasJ; the floods of sens$o$s desire8 of desire for rebirth8 of +rong vie+ and of ignorance, The /$ddha s#oke these +ords +hen sitting $nder the /odhiEtree before attaining /$ddhahood, @e +o$ld not move even if his skin8 veins and bones +o$ld dry $#,

The Perfection of ,ner-y - 1+ heard so that he sees the danger of ak$sala, Then right effort can arise and be a condition for him to e:amine himself and consider his o+n ak$sala before going to slee#, This can be a##lied by a #erson +ho is Bdiffic$lt to s#eak toC and +ho has many defilements, .f someone has already some $nderstanding of the develo#ment of sati#a==h>na8 he can be a+are of the reality +hich a##ears, &hatever kind of ak$sala arises8 sati can be a+are immediately of its characteristic, &hen #aHH> $nderstands the +ay to kno+ and st$dy the characteristics of realities8 it is of a higher level, !fter +e have st$died the !n$m>na ($tta8 ho+ often in a day do +e e:amine o$rselvesR For someone +ho habit$ally develo#s sati#a==h>na8 satiEsam#a4aHHa can immediately be a+are +hen ak$sala citta arises8 and he does not need to +ait $ntil it is time to e:amine himself, This is the beginning of the develo#ment of sati#a==h>na8 even if one does not kno+ yet realities as n>ma and r?#a +hich are nonEself, .t is already a degree of satiEsam#a4aHHa +hen the characteristic of ak$sala dhamma is kno+n as it nat$rally a##ears, !s +e read in the B!n$m>na ($ttaC; 1f, your reverences, while the mon% is reflecting, he %nows thus+ 21 am of evil desires, in the thrall of evil desires,0 then, your reverences, that mon% should strive to get rid of those evil, uns%illed states" &ut if, your reverences, that mon%, while reflecting, %nows thus+ 21 am not of evil desires, not in the thrall of evil desires0, then he should abide with rapture and delight, training himself diligently day and night in s%illed states"# &e sho$ld st$dy +ith a+areness the characteristics of realities as they nat$rally a##ear, .t de#ends on conditions +hat degree of satiE sam#a4aHHa arises8 it may be of the degree of merely reflecting on the ak$sala that one has committed d$ring the day8 or it may be of the degree of immediate a+areness of +hatever reality a##ears, (ome #eo#le +ho develo# sati#a==h>na may desire to see a res$lt of their efforts, They are striving +ith all their energy8 beca$se they believe that in this +ay the res$lt of their #ractice +ill materiali-e A$ickly, @o+ever8 since they are trying very hard they become tired and they have to sto# doing so, The res$lt of the develo#ment of sati#a==h>na cannot be made to occ$r soon, The develo#ment of sati#a==h>na is a+areness of the characteristics of realities as they nat$rally a##ear in daily life8 and only in this +ay can they be $nderstood as anatt>, .f one is e:#ecting a res$lt of one<s #ractice and tries to hasten its arising8 it is not the develo#ment of sati#a==h>na,

1/ . The Perfections ! #erson of abo$t eighty years old +ho had listened to 5hamma lect$res at different #laces dee#ly considered the develo#ment of sati#a==h>na, !ltho$gh he +as an elderly #erson8 he +as f$ll of energy to listen to the 5hamma and to consider +hat he had heard, &hen he heard a radio #rogram on the introd$ction to vi#assan>8 he +rote do+n the address of the B5hamma (t$dy and ($##ort Fo$ndationC and made an effort to go to the Fo$ndation in order to #erform k$sala by offering a donation, @e left his ho$se at nine in the morning and arrived at the Fo$ndation at t+o in the afternoon, @ere +e see the viriya of an elderly #erson +ho s#ent s$ch a long time to reach the Fo$ndation8 +ho had no time for l$nch and had to e:ert himself in many different +ays, The #erfection of viriya sho$ld be develo#ed in daily life, &hen +e #erform k$sala8 viriya is essentialK +e sho$ld go against the c$rrent of ak$sala8 against the stream of attachment to comfort and +ellEbeing8 and in this +ay k$sala can be accom#lished, For someone +ho develo#s sati#a==h>na in daily life so that #aHH> kno+s more thoro$ghly the characteristics of realities8 the right conditions are #resent that lead to the res$lt8 namely8 the reali-ation of the fo$r noble Tr$ths, For him8 the res$lt +ill nat$rally occ$r and this is not diffic$lt, @o+ever8 the conditions leading to s$ch a res$lt are diffic$lt to develo#; one sho$ld grad$ally consider and st$dy +ith a+areness the characteristics of n>ma and r?#a8 as they a##ear thro$gh the senseEdoors and the mindEdoor, This is a very grad$al #rocess8 and viriya8 energy8 is necessary to be a+are again and again8 to be a+are very often8 since this is the only +ay for #aHH> to be able to #enetrate the arising and falling a+ay of n>ma and r?#a, !t this very moment realities are arising and falling a+ay8 b$t if +e do not st$dy +ith a+areness and begin to $nderstand the characteristics of n>ma dhammas and r?#a dhammas8 it +ill not be #ossible to reali-e their arising and falling a+ay, The ca$se +hich can bring s$ch a res$lt has to be develo#ed time and again8 life after life, &e read in the 2ommentary to the B(aLvara N>takaCIno, M*28 7h$ddhaka Nik>yaJ; )t that time when the &uddha was dwelling in the Keta Grove, he told the following story about a mon% who had ceased to strive" 'hen he was a young man he lived at 8vatthA, and after he had heard the &uddha preach the .hamma, he gained confidence and became a mon%" 7ulfilling the tas%s imposed by his teachers and preceptors, he learnt by heart both divisions of the ?timo%%ha" )fter five years when he had learnt the meditation sub!ects he too% leave of his teachers and preceptors because he wanted to dwell in the forest" 'hen he came to a frontier village people too% confidence in him

The Perfection of ,ner-y - 1! because of his deportment and built a hut of leaves for him, so that he could dwell in that village" 'hen it was the rainy season, he developed with strenuous endeavour his meditation sub!ect during three months, but when he did not reach attainment, he thought that he himself was the lowest among the four classes of people, namely those who could only understand the theory of the teachings, 2pada parama0 3" $ence he returned to the Keta Grove in order to see the &uddha in person and to listen to his delightful .hamma .iscourses" 'hen the &uddha was informed about this he said to that mon%, 2-he highest fruit in this teaching which is arahatship cannot be reali,ed by someone who is la,y" 1n the past you were full of energy and easy to teach" )lthough you were the youngest of all the hundred sons of the Bing of @rnasi, you obtained the white umbrella and became the Bing"0 # The /$ddha then related the story of the #ast +hen that monk +as 7ing (aLvara, The /$ddha s#oke abo$t his e:cellent A$alities +hich ca$sed his brothers and the citi-ens to #ay him hono$r and to make him 7ing8 altho$gh he +as the yo$ngest of the h$ndred sons of the 7ing of D>r>nasi, 7ing (aLvara s#oke to Prince 6#osatha8 +ho +as his eldest brother and +ho +as in his last life the venerable (>ri#$tta8 the follo+ing +ords; B. never gr$dge8 Prince8 great sages +ho are seeking +hat is s$#reme and ready to #ay them hono$r d$e +ith h$mble mind8 . fall before their feet,C &hen the #rince +ith h$mble mind #aid hono$r8 falling at other #eo#le<s feet8 he m$st have had viriya8 endeavo$r8 to eradicate defilements8 s$ch as conceit or attachment to the im#ortance of self8 the im#ortance of being a #rince8 the son of the 7ing of D>r>nasi, @ere +e see that nothing can be accom#lished +itho$t viriya, 2ittas are varied; some #eo#le are 4ealo$s of those +ho have kno+ledge8 b$t they are not envio$s in other res#ects, .t de#ends on someone<s acc$m$lations on acco$nt of +hich kind of ob4ect he has envy, .f a #erson has kno+ledge and $nderstanding8 other #eo#le sho$ld have res#ect for his
) !s to the fo$r classes of #eo#le; some co$ld attain enlightenment A$ickly8 even at the beginning of a disco$rseK some co$ld attain after a more detailed e:#lanationK some co$ld attain after having heard many e:#lanations and after having considered the tr$th again and againK (ome co$ld only $nderstand the theory8 the +ords8 and did not attain d$ring that life, They are called B#ada #aramaC8 those for +hom the +ords I#adaJ are the highest I#aramaJ, The monk in the story tho$ght that he +as a #ada #arama,

11 . The Perfections $nderstanding8 b$t some #eo#le are still inclined to be 4ealo$s, ne needs to have viriya8 one needs to make an effort to see the danger of 4ealo$sy and to get rid of it, 7ing (aLvara contin$ed +ith the +ords; 'ise sages who delight in the e cellent teaching of those who see% what is e cellent, taught me continuously" 1, who was intent on what is right and li%ed to listen, had no envy" 1 listened to the words of the wise sages who are see%ing what is supreme, 1 did not despise any cousel and was delighted with the teaching" 1 did not reduce the allowances of the elephant troops and chariotmen, royal guard and infantry, and 1 paid them the bonus and reward due to them" Great nobles and wise counsellors are waiting on me and giving me assistance so that the city of @rnasi abounds with rice, fish and drin%ing water" (erchants who come from different states prosper, and 1 assist and protect them" *ow you %now the truth, Hposatha"# /eca$se of these +ords all #eo#le co$ld see that the 7ing +as endo+ed +ith e:cellent A$alities and therefore +orthy to be the 7ing of D>r>nasi, The /$ddha8 after he had finished the disco$rse8 s#oke the follo+ing +ords; B9onk8 long ago yo$ follo+ed the instr$ction8 b$t +hy do yo$ not no+ striveRC The /$ddha declared the Tr$ths and at the concl$sion that monk +as established in the fr$ition of stream+inning, The /$ddha identified the #ersons in that former life; BThat monk +as #rince (aLvara +ho became the 7ing at that time8 (>ri#$tta +as #rince 6#osatha8 the Elders and secondary Elders +ere the other #rinces8 the b$ddhist follo+ers +ere their follo+ers8 and . myself +as the co$rtier +ho advised the 7ing,C &hen enlightenment is attained8 this is the res$lt of the develo#ment of right $nderstanding, The develo#ment of the ca$se leading to s$ch a res$lt is diffic$lt8 b$t if right $nderstanding has been s$fficiently develo#ed8 it brings its res$lt +itho$t diffic$lty, &itho$t the right conditions the res$lt cannot arise8 no matter ho+ m$ch one tries to hasten its arising, &e sho$ld contin$e to a##ly energy for the develo#ment of $nderstanding and +e sho$ld be tr$thf$l +ith regard to it; +e sho$ld find o$t +hether +e kno+ the characteristics of realities that are a##earing right no+ or not yet, This kind of $nderstanding is not intellect$al $nderstanding +hich stems from listening8 b$t it is of the level of sati#a==h>na, (ati#a==h>na is develo#ed +hen sam#a4aHHa I#aHH>J arises together +ith sati and kno+s the characteristics of

The Perfection of ,ner-y - 1' realities a##earing at this moment as they are, PaHH> develo#s grad$ally so that one day the fo$r noble Tr$ths can be #enetrated, &hen the time for enlightenment has come8 this res$lt is in accordance +ith the right ca$se8 and it +ill arise +itho$t diffic$lty, @o+ever8 +e sho$ld have #atience and energy to #ersevere +ith the develo#ment of $nderstanding, &e read in B!rdent EnergyC IGrad$al (ayings8 /ook of the Threes8 2h D8 S M1J that the /$ddha said; (on%s, on three occasions ardent energy is to be e erted" 'hat three9 -o prevent the arising of evil, unprofitable states not yet arisen; to cause the arising of good, profitable states not yet arisen; to endure the bodily feelings that have arisen, feelings which are painful, sharp, bitter, acute, distressing and unwelcome, which drain the life away" -hese are the three occasions""" *ow, when a mon% e erts himself on these three occasions, he is called strenuous, wise and mindful so that he ma%es an end of du%%ha#" Even a very short te:t can remind $s of the effort that sho$ld be e:erted on three occasions8 so that #atience and end$rance can f$rther develo#,

'6 . The Perfections

- '#

'& . The Perfections

Chapter 6
The Perfection of Patience
The 2ommentary to the B/asket of 2ond$ctC defines the #erfection of #atience as follo+s; ?atience has the characteristic of acceptance; its function is to endure the desirable and undesirable; its manifestation is tolerance or non-opposition; seeing things as they really are is its pro imate cause"# The #erfection of #atience8 khanti #>ramG8 has a +ide meaning, Patience is to be develo#ed not merely to+ards an $ndesirable ob4ect8 b$t also to+ards a desirable ob4ect, &e sho$ld have #atience to+ards a desirable ob4ect so that lobha does not arise8 so that there is no attachment and delight in visible ob4ect and the other sense ob4ects that a##ear, 7hanti or #atience is k$sala8 it is a sobhana Ibea$tif$lJ dhamma +hich does not arise +ith ak$sala citta8 +ith the citta rooted in attachment8 b$t +hich arises +ith k$sala citta, @o+ever8 #eo#le can also have a great deal of end$rance in the ak$sala +ay8 and this is end$rance +ith lobha8 +hen they +ant to obtain something, (omeone may be able to end$re everything in order to obtain +hat he desires8 no matter +hether he has to stay a+ake $ntil late at night or all night, @o+ever8 can one end$re this in order to develo# k$salaR End$rance +ith the develo#ment of k$sala is the #erfection of #atience8 khanti #>ramG, &ith the #erfection of #atience one can stand heat or cold, This means8 that on acco$nt of hot or cold +eather ak$sala citta does not arise8 that one has no dist$rbance or annoyance, &e sho$ld be a+are of the characteristic of the citta arising at s$ch a moment8 +e sho$ld kno+ +hether it is k$sala or ak$sala, .s there like or dislike of the +eatherR .f +e like it there is lobha8 attachment8 and if +e dislike it there is dosa8 aversion8 and in both cases the #erfection of #atience does not arise, The #erfection of #atience is end$rance +ith tr$e calm at s$ch moments8 no attachment nor aversion, &hen visible ob4ect a##ears8 seeingEconscio$sness e:#eriences it8 and it can be kno+n that there is no being8 no #erson8 no self, .f +e have no #atience to be a+are of the characteristic of the reality a##earing at this moment8 +e cannot reach the f$rther shore8 that is8 nibb>na,

The Perfection of Patience - '$ .f +e do not have end$rance +ith regard to lobha and dosa8 defilements cannot be eliminated, .f +e lack #atience +e cannot reach the f$rther shore8 nibb>na8 +e cannot #enetrate the fo$r noble Tr$ths, Learning abo$t the ten #erfections +ill hel# $s to investigate +hether +e acc$m$late the #erfections +hich are still deficient and if +e see their val$e and significance there are conditions for them to gro+ and develo#, &e sho$ld be #atient +hile +e investigate and consider realities thoro$ghly8 so that +e acA$ire right $nderstanding of them and #ractise in the right +ay, &itho$t right $nderstanding there are no conditions for the arising of right mindf$lness +hich is a+are of the characteristics of realities that a##ear, 7hanti is end$rance and restraint +ith regard to ak$sala citta +hich arises, .f satiEsam#a4aHHa arises8 the #erfection of #atience +ill become more refined, &e need #atience and end$rance8 beca$se ak$sala citta arises often in daily life, Patience in o$r daily life is Badhiv>san> khantiC, The P>li +ord adhivasati means to inhabit Iv>so is habitationJ8 and adhiv>san> khanti is acce#tance and end$rance +ith regard to o$r living conditions8 o$r environment8 the #lace +here +e live8 th$s8 the dhamma of each moment, This can be8 for e:am#le8 a change of tem#erat$re +hich may be hot or cold, .f satiEsam#a4aHHa does not arise8 +e may say8 B.t is very hotC8 and then ak$sala citta is likely to have arisen already, .f satiEsam#a4aHHa has become more refined8 +e can find o$t +hether o$r #atience in action and s#eech +ith regard to o$r environment is deficient or +hether it has gro+n and develo#ed, 7hanti #>ramG8 the #erfection of #atience8 can develo# +hen satiE sam#a4aHHa arises and kno+s the characteristic of the citta at that moment, .f satiEsam#a4aHHa is a+are of ak$sala citta there are conditions for the arising of k$sala citta instead, ! #erson may be in the habit of com#laining8 or of being badEtem#ered8 b$t if satiEsam#a4aHHa arises he can refrain from ak$sala and th$s8 the #erfection of #atience can f$rther develo#, .n daily life +e need a great deal of #atience8 beca$se a#art from end$rance +ith regard to o$r environment or living conditions8 +e have to be #atient and tolerant to+ards #eo#le +ith different characters and habits, Peo#le +ho are in the habit of doing everything A$ickly sho$ld be #atient +ith #eo#le +ho are slo+ in their actions, &e may meet someone +ho is of contrario$s behavio$r8 b$t +e sho$ld be #atient and tolerant to+ards him and not com#lain abo$t him, .f satiEsam#a4aHHa arises there are conditions to refrain from criti-ing or blaming s$ch a

') . The Perfections #erson8 to have mett> and give him g$idance8 s$##ort and advice at the a##ro#riate occasion, Th$s +e see that the #erfection of khanti sho$ld not be lacking in o$r daily life, &e sho$ld have #atience and end$rance in o$r manners and behavio$r, For e:am#le8 +hen #eo#le travel together there are bo$nd to be diffic$lties as regards seats and slee#ing #laces8 the means of trans#ortation and a##ointments, &hen a #erson does not com#lain and does not critici-e8 +hen he has sym#athetic $nderstanding and assists others8 his fello+men +ill a##rove of him and #raise him, &hen ak$sala dhammas8 incl$ding lobha and dosa8 arise8 #atience is lacking8 +hereas +hen k$sala citta arises +e can end$re diffic$lt sit$ations, ! #erson can have #atience beca$se his sobhana cetasikas I+holesome A$alities accom#anying k$sala cittaJ have been develo#ed, There is no #erson8 being or self +ho is #atient, &e can have #atience even +ith regard to o$r s#eech, /efore +e are going to s#eak +e sho$ld consider +hether +hat +e +ant to say is beneficial or not, .f it is $seless s#eech +e sho$ld have #atience and refrain from that s#eech, (atiEsam#a4aHHa #erforms its f$nction in s$ch sit$ations and +e sho$ld investigate +hether it has f$rther develo#ed, &e read in the 2ommentary to the B/asket of 2ond$ctC I9iscellaneo$s (ayingsJ; -he perfection of patience should be considered ne t+ ?atience is the unimpeded weapon of the good in the development of noble qualities, for it dispels anger, the opposite of all such qualities, without residue" 1t is the adornment of those capable of vanquishing the foe; the strength of recluses and brahmins; a stream of water e tinguishing the fire of anger; the basis for acquiring a good reputation; a mantra for quelling the poisonous speech of evil people; the supreme source of constancy in those established in restraint" ?atience is an ocean on account of its depth; a shore bounding the great ocean of hatred; a panel closing off the door to the plane of misery; a staircase ascending to the worlds of the gods and &rahmas; the ground for the habitation of all noble qualities; the supreme purification of body, speech and mind"# !s +e read8 #atience is Bthe $nim#eded +ea#on of the goodC; ak$sala can be destroyed +hen one is righteo$s, &hen #atience arises +e have no dist$rbance8 beca$se khanti8 #atience8 cannot harm righteo$s #eo#le, BPatience is the $nim#eded +ea#on of the good in the develo#ment of noble A$alities8 for it dis#els anger8 the o##osite of all s$ch A$alities8 +itho$t resid$eC,

The Perfection of Patience - '+ .f +e are able to be #atient8 anger cannot arise8 there cannot be +rong s#eech8 not even the slightest amo$nt, &e shall not $tter angry +ords, !s +e read8 #atience is Bthe adornment of those ca#able of vanA$ishing the foe,C &e may +ell adorn o$rselves #rof$sely +ith things that bea$tify8 b$t if o$r action and s#eech are evil8 +e are not bea$tif$l, The absence of anger8 #atience8 is the adornment of those ca#able of conA$ering othersK +ith this kind of adornment one is bea$tif$l and does not need other kinds of adornment, @o+ever8 if #atience is lacking8 one<s action and s#eech are $gly, Patience is Bthe strength of recl$ses and brahminsC, .t is the attainment of strength Ibala sam#ad>J of a tranA$il #erson, ! tranA$il or calm #erson does not have any dist$rbance or tro$ble +ith regard to anybody8 and th$s calm +hich is freedom from ak$sala is the strength of recl$ses and brahmins, Patience is Ba stream of +ater e:ting$ishing the fire of anger,C .f +e are angry8 anger can be overcome by the #erfection of #atience, !t s$ch a moment +e acc$m$late conditions for refraining more easily from ak$sala, Patience is Bthe basis for acA$iring a good re#$tation8 a mantra for A$elling the #oisono$s s#eech of evil #eo#le,C &hen +e are angry and +e $tter evil s#eech8 +e o$rselves are evil #eo#le, &hoever $tters evil s#eech is an evil #erson, Patience is a mantra8 a medicin against #oison8 namely s#eech of an evil #erson, Patience is Bthe s$#reme so$rce of constancy in those established in restraint,C Patience is the nat$re of those +ith s$#reme #aHH>, .n order to develo# #aHH> it is necessary to have endless #atience; #atience to listen to the 5hamma and to consider it in all details so as to $nderstand the dee# meaning of the teachings and their benefit, .n that +ay +e shall kno+ that listening is not eno$gh8 that +e sho$ld also a##ly the teachings, .f someone +ishes to have #aHH> he sho$ld first of all have end$rance and acc$m$late the #erfection of #atience, !s +e read; BPatience is an ocean on acco$nt of its de#th,C Patience is #rofo$nd, !k$sala arises more often than k$sala, &hen satiE sam#a4aHHa arises8 someone reali-es the disadvantage of ak$sala citta8 and he has #atience to refrain from it8 be it lobha8 dosa8 4ealo$sy8

'/ . The Perfections avarice or conceit, This sho+s that #atience is #rofo$nd, .f someone has no $nderstanding8 he cannot develo# the #erfection of #atience, The #erfection of #atience and satiEsam#a4aHHa are very s$btle and refined8 they are conditions for refraining from ak$sala, Patience is Ba shore bo$nding the great ocean of hatredK a #anel closing off the door to the #lane of misery,C 9any #eo#le are afraid of $nha##y #lanes and they #erform k$sala so that they +ill not be born there, @o+ever8 if someone does not +ant to be reborn in an $nha##y #lane8 he sho$ld be #atient and refrain from ak$sala8 beca$se #atience is Ba #anel closing off the door to the #lane of misery,C Patience is Ba staircase ascending to the +orlds of the gods and /rahmasK the gro$nd for the habitation of all noble A$alitiesK the s$#reme #$rification of body8 s#eech and mind,C &e sho$ld consider again and again +hether +e have f$rther develo#ed #atience in each sit$ation of o$r life, &hen +e train o$rselves often in good A$alities8 sobhana cetasikas8 +hen +e develo# them8 they can become o$r nat$re, (ome #eo#le are by nat$re more #atient than others8 and this sho+s that they have develo#ed all kinds of +holesome A$alities, &e read f$rther on in the 2ommentary; ?atience should be further fortified by reflection+ 2-hose who lac% patience are afflicted in this world and apply themselves to actions which will lead to their affliction in the life to come"0 )nd+ 2)lthough this suffering arises through the wrong deeds of others, this body of mine is the field for that suffering, and the action which is its seed was sown by me alone"0 )nd+ 2-his suffering will release me from the debt of that %amma"0 )nd+ 21f there were no wrong-doers, how could 1 accomplish the perfection of patience90 O .f someone else afflicts or harms $s8 +e sho$ld not be angry8 b$t +e sho$ld reali-e that this is an o##ort$nity f$rther to develo# the #erfection of #atience so that it becomes accom#lished, &e read; O)lthough he is a wrong-doer now, in the past he was my benefactor"O )nd+ O) wrong-doer is also a benefactor, for he is the basis for developing patience"O O)ll beings are li%e my own children" 'ho becomes angry over the misdeeds of his own children9O

The Perfection of Patience - '! .f +e consider someone +e are angry +ith as o$r child8 can +e contin$e to be angry +ith himR .f +e reflect on this +e can see that +hat has been stated in the 2ommentary is tr$e, &e read; O)ll those phenomena by which wrong was done, and those to whom it was done--all those, at this very moment, have ceased"# &hoever may have done +rong to $s or may have harmed $s8 his deeds have ceased at that moment8 and therefore +e sho$ld not contin$e to be angry, !t this moment that #erson does not do +rong to $sK +e sho$ld not think of +hat is #ast already and contin$e to be angry, .f +e reflect on the tr$th in the right +ay8 +e shall $nderstand that all those #henomena by +hich +rong +as done8 and those to +hom it +as doneEEall those8 at this very moment8 have ceased, &e read; 'ith whom, then, should you now be angry, and by whom should anger be aroused9 'hen all phenomena are non-self, who can do wrong to whom9O .f someone has listened to the 5hamma he has more $nderstanding than those +ho have not listened, Therefore8 he sho$ld reali-e that it is not #ro#er to be angry beca$se someone else +ho has no $nderstanding does something +rong, &hy sho$ld he be angry +ith someone +ho lacks $nderstandingR .f he remembers this he acc$m$lates the #erfection of #atience8 he is not angry and he can forgive that #erson, &e read; 'hen the wrong-doer is endowed with noble qualities, 1 should not be angry with him" 'hen he does not have any noble qualities, then 1 should regard him with compassion" &ecause of anger my fame and noble qualities diminish, and to the pleasure of my enemies 1 become ugly, sleep in discomfort, etc"O &hen a #erson is angry8 his good re#$tation and noble A$alities disa##ear, &hen beca$se of anger he dis#lays an im#ro#er cond$ct +e can see the disadvantage of im#atience and the benefit of the #erfection of #atience, &e read; O)nger is the only real enemy, for it is the agent of all harm and the destroyer of all good"O )nd+ O'hen one has patience one has no enemies"O

'1 . The Perfections &e still have ak$sala8 +e have defilements8 and these condition the arising of dis#leas$re, @o+ever8 +e sho$ld kno+ +hether the #erson +e are angry +ith has good A$alities, .f he has8 +e sho$ld not be angry, .f he behaves in an im#ro#er +ay8 +e sho$ld have com#assion +ith him, .f k$sala citta arises +ith satiEsam#a4aHHa8 it is the condition for #atience to increase, &e read in the B/asket of 2ond$ctC I7h$ddaka Nik>yaJ8 ..8Q8 B2ond$ct of /$ffaloE7ingC that the /odhisatta +as born as a /$ffalo ), ! monkey $rinated fo$r times over his sho$lder8 forehead and eyebro+s, ! yakkha advised him to kill that monkey8 b$t the /odhisatta did not give in to anger, @e +anted to kee# his #$rity of sGla and did not kill that monkey, @e as#ired for omniscience, @e said; 8omeone of wisdom, who is forgiving disrespect among low, medium, high, thus obtains, intent of mind, according as he aspired"# ! +ise #erson +ill have #atience and he can end$re +ords of disdain8 no matter +hether these are s#oken by someone +ho is higher in rank8 +ho is lo+er in rank or by an evil #erson8 beca$se one sho$ld develo# #atience +ith regard to everybody, &e read in the 2ommentary to the B/asket of 2ond$ctC8 +ith regard to the B2ond$ct of 5hamma the 5eva#$ttaC2 that the /odhisatta +as born as 5hamma8 a 5eva#$tta Ison of a 5evaJ8 and 5evadatta as !dhamma, 5hamma +o$ld on 6#osatha days Ivigil daysJ a##ear among men and #ro#agate +hat +as right8 the ten +holesome deeds8 +hereas !dhamma #ro#agated the ten evil actions, ne day their t+o chariots met in midEair8 and they each claimed the right of +ay, &e read in the B5hamma N>takaCIno, MQ7J +hich gives the same story8 that !dhamma said to 5hamma8 +hile com#aring himself +ith iron8 and 5hamma 5eva#$tta +ith gold; &y iron gold is beaten, nor do we Gold used for beating iron ever see+ 1f 'rong against 6ight shall win the fight today, 1ron as beautiful as gold will be"#
) 2 . have added the contents of the story8 as told in the /asket of 2ond$ct, (ee N>taka no, MQ78 5hamma Nataka, . have added the contents of the story as told in this N>taka and also the stan-as, .n the 2ommentary to the B/asket of 2ond$ctC the +ord silver is $sed instead of gold, .t is said; B/y iron silver is beaten,C

The Perfection of Patience - '' &e read in the N>taka that 5hamma ans+erd +ith the stan-a; 1f you indeed are mighty in the fray, -hough neither good nor wise is what you say, 8wallow 1 will all these your evil words; )nd willy nilly will ma%e your way"# 5hamma did not +ant to give in to anger8 and8 according to the 2ommentary8 he aro$sed #atience8 lovingEkindness and com#assion, @e gave !dhamma the right of +ay8 b$t the earth formed a fiss$re and s+allo+ed !dhamma, !s +e read8 !dhamma co$ld kill 5hamma8 4$st as iron can beat gold8 +hereas gold cannot beat iron, Peo#le +ho are on the side of !dhamma8 +ho are +rong8 think that they are like iron and can make iron a##ear as bea$tif$l as gold8 th$s8 they make ak$sala a##ear as good, &hen someone has done +rong8 he is likely to be blamed by society, .f +e believe that +e sho$ld 4oin in 4$dging that #erson and blaming him time and again8 the citta is ak$sala and then +e are act$ally on the side of !dhamma8 not of 5hamma, .f satiEsam#a4aHHa arises8 +e can have lovingEkindness and #atienceK +e can refrain from blaming someone else8 so that aversion and other kinds of ak$sala do not increase, !s +e read8 5hamma ans+ered that he +o$ld have #atience and end$re the coarse s#eech of !dhamma, &e read in the 2ommentary to the B/asket of 2ond$ctC I9iscellaneo$s (ayingsJ; )gain, only the man of wisdom can patiently tolerate the wrongs of others, not the dull-witted man" 1n the man lac%ing wisdom, the wrongs of others only provo%e impatience; but for the wise, they call his patience into play and ma%e it grow even stronger"# @o+ shall +e live from no+ onR .f +e have right $nderstanding8 +e can #atiently tolerate the +rongs of someone else8 b$t if +e lack $nderstanding8 im#atience +ill increase, &e read f$rther on; Gnly the man of wisdom is s%ilful in providing for the welfare of all beings, without discriminating between dear people, neutrals, and enemies"# !ll the teachings are beneficial, &e can see that the /$ddha hel#ed his follo+ers in e:#laining the 5hamma and e:horting them time and

#66 . The Perfections again to consider the benefit of k$sala dhammas, &e read in the te:t; B nly the man of +isdom is skilf$l in #roviding for the +elfare of all beings8 +itho$t discriminating bet+een dear #eo#le8 ne$trals8 and enemies,C This reminds $s that +e sho$ld be skilf$l in #roviding for the +elfare of all beings8 that +e sho$ld be im#artial in giving assistance to others8 and not only hel# o$r close friends, &hen someone is really skilf$l8 he has #atience so that he is intent on +hat is beneficial, &hen he is im#atient this is of no benefit to him, &e read in the 2ommentary to the B/asket of 2ond$ctC8 no, )8 the 2ond$ct of !kitti; 8Ala has been called 2tapa0, ascetism or austerity, because it burns 3 the impurity arising from a%usala" &ecause of the splendour and power of the perfection of patience and the perfection of viriya, also these perfections have been called tapa, ascetism+ they burn the impurity of craving and la,iness" -he &odhisatta developed those perfections to the highest degree when he was in this life" 1t should be said that he developed them by the power of the perfection of patience (%hanti pramittnubhvena), because the restraint by patience leads to what is supreme" -he C alted Gne said+ 2patience is the highest ascetism0 (%hanti paramaN tapo)"# The first +ords of the BE:hortation to the P>=imokkhaC are8 BPatience is the highest ascetismC, .f #atience and end$rance are lacking8 the #erfections cannot lead to the reali-ation of the fo$r noble Tr$ths, &e sho$ld think of the #atience of #eo#le at the time +hen the /$ddha had not yet finally #assed a+ay, &hen +e read the ($ttas and reflect on them in detail +e can see the #atience and end$rance of #eo#le at that time +ho a##lied the 5hamma in their cond$ct and #ractice, &e read in the B5isco$rse on the !nalysis of the ElementsC I9iddle Length (ayings ...8 no )M0J; -hus have 1 heard+ )t one time the :ord, wal%ing on tour among the people of (agadha, arrived at 6!agaha and approached the potter &haggava; having approached, he spo%e thus to &haggava the potter+ 21f it is not inconvenient to you, &haggava, 1 would spend one night in your dwelling"0 21t is not inconvenient4, revered sir, but there is here one gone forth who came before you to stay" &ut if he allow it, do stay, revered sir, according to your pleasure"0 #
) 2 Ta##ati is the #assive form of ta#ati, Ta##ati means to b$rn8 to shine, The P,T,(, English translation has B.t is not convenient to me8 revered sir, For there is here,,,C . follo+ the Pali te:t here,

The Perfection of Patience - #6# &e see the #atience of the /$ddha +ho +andered for the benefit of others in teaching the 5hamma8 so that he co$ld hel# those +ho +ere able to reali-e the fo$r noble Tr$ths, @e +alked on to$r in 9agadha8 he sto##ed in the city of '>4agaha and came to see the #otter, @e did not go to a #lace that +as #leasant and confortable, @e asked for a slee#ing #lace in the #otter<s +orksho# 4$st for one night, &e read in the 2ommentary to this s$tta8 the BPa#aHcas?danGC that the #otter /haggava tho$ght; (on%s usually have different inclinations+ some li%e to %eep company, and others li%e to be alone" 1f the mon% who came here first is someone who wants to be alone, he will say, 26evered sir, do not enter here, because 1 am already in this dwelling0, so that the person who comes afterwards will go away" 1f this would happen, both people would quarrel" -hus, what has been given should be considered as such, and what has been done cannot be altered"# The 2ommentary states; -herefore, he said, 21t is not inconvenient, revered sir, but there is here one gone forth who came before you to stay" &ut if he allows it, do stay, revered sir, according to your pleasure"0 # &e read f$rther on in the ($tta; )t that time there was a young man of family called ?u%%usti who had gone forth from home into homelessness through faith in the :ord" $e was the person who had arrived first at that potter0s dwelling" -hen the :ord approached the venerable ?u%%usti+ 21f it is not inconvenient to you, mon%, 1 will spend a night in this dwelling"0 28pacious, friend, is the potter0s dwelling; let the venerable one stay according to his pleasure"0 # &e read in the 2ommentary to this ($tta; Bing ?u%%usti reigned over his %ingdom in the city of -a%%asil and Bing &imbisra reigned over his %ingdom in the city of 6a!agha, and they were of the same age" &etween them there was a deep bond of affection, although they had never seen each other" -heir friendship was established by means of the merchants who travelled between their two countries for the purpose of trade" Bing &imbisra received from Bing ?u%%usti as a gift eight precious garments, of which he offered four to the C alted one and %ept four for his

#6& . The Perfections own use in his palace" -o him the following thought occurred+ 2'hen 1 shall send a present in return it should be better than the one Bing ?u%%usti has sent to me before" (y friend sent me a priceless present, and what should 1 send to him9 1n the city of 6!agaha not any ob!ect more precious than that is to be found"0 Bing &imbisra had e cellent qualities and also, since the time he had become a sotpanna, nothing else but the -riple Gem could arouse !oy" $e uttered his wish to select the 2Gems0 he would offer as a present to Bing ?u%%usti" Hsually there are two %inds of !ewels 3 " -he !ewel without consciousness is gold, silver, etc" -he !ewel with consciousness is bound up with the faculties 4 " -he !ewels without consciousness are used for decoration of those with consciousness" Gf these two %inds of !ewels, the !ewel with consciousness is accounted the foremost" -he Kewel with consciousness is twofold as the animal !ewel and the human !ewel" -he animal Kewel which includes the Clephant-Kewel and the $orseKewel is used for the conveyance of humans" -herefore, the human Kewel is accounted the foremost" -he human !ewel is twofold as the woman !ewel and the man !ewel" -he woman !ewel performs service for the 'heel--urning (onarch E" -herefore, the man !ewel is accounted the foremost of these two !ewels" -he man !ewel is twofold as the house-living !ewel and the homeless !ewel" ) 'heel-turning (onarch is the foremost among the house-living !ewels, but since he pays homage with the fivefold prostration even to a novice (smaFera) who has gone forth on that day, the homeless !ewel is accounted the foremost" -he homeless !ewel is twofold as the learner# and the non-learner# = " Gf the two homeless !ewels the value of the !ewels of even hundred thousand learners does not equal the value of the !ewel of one non-learner, and therefore, the non-learner is accounted the foremost"# The learner8 sekkha8 is the ariyan of the stage of the sot>#anna8 stream+inner8 $# to the stage of the an>g>mG8 nonEret$rner, The nonE
) 2 % M (ee also the 2ommentary to the B9inor 'eadingsC8 the B.ll$strator of 6ltimate 9eaningC8 2h D.8 The Ne+el 5isco$rse, Living beings +ith fac$lties8 indriyas8 s$ch as eye sense8 etc, ! 6niversal 7ing r$ling over the fo$r continents8 +ho #ossesses the 4e+els of the +heel8 the ele#hant8 the horse8 the gem8 the +oman8 the treas$rer and the advisor, The sekkha8 learner8 has attained enlightenment b$t not to the degree of arahatshi#8 +hereas the asekkha8 nonElearner8 has attained arahatshi#,

The Perfection of Patience - #6$ learner8 asekkha8 does not need anymore to train himself and follo+ the #ractice leading to the eradication of defilements8 beca$se he has eradicated all defilements com#letely, The nonElearner is the arahat, &e read in the 2ommentary; -he !ewel of the non-learner is twofold+ the !ewel of the &uddha and the !ewel of the disciple" Gf the non-learner !ewels, the value of the !ewels of even hundred thousand disciples does not equal the value of the !ewel of the &uddha" -herefore, the !ewel of the &uddha is accounted the foremost" -he &uddha !ewel is twofold+ the !ewel of the 8ilent &uddha (?acche%a &uddha) and the !ewel of the 7ully Cnlightened Gne" )s to the &uddha !ewel, the value of the !ewels of hundred thousand 8olitary &uddhas does not equal the value of the !ewel of the 7ully Cnlightened Gne" -herefore, the !ewel of the 7ully Cnlightened Gne is accounted the foremost" -hus, as it is well %nown, there is no !ewel equal to the !ewel of the &uddha, not in this world nor in the worlds of devas" Bing &imbisra who was a sotpanna thought, 2*othing else is more precious than the -riple Gem0" -herefore he as%ed the merchants who were citi,ens of -a%%asil, 2)re the three Kewels of the &uddha, the .hamma and the 8angha %nown in your country90 -he merchants from -a%%asila said, 21n our country one has never heard of them" 'here could they be seen90 -hat was the reason that Bing &imbisra gave the order to ma%e a sheet of gold of four cubits long, a span in breadth and a thic%ness which was !ust right+ not too thin, not too thic%" $e washed his head in the early morning, he observed the Hposatha (vigil day), too% brea%fast and then he had inscriptions engraved on the sheet of gold" $e had inscriptions made relating the e cellent qualities of the &uddha, the development of the ten perfections, the e cellent qualities of the .hamma, the thirtyseven factors of enlightenment, the four satipa//hnas, the eightfold ?ath, the e cellent qualities of the 8angha and (indfulness of &reath-ing"# The e:cellent A$alities of the (angha at that time +ere the A$alities of the ariyans +ho +ere contented +ith the fo$r reA$isites )8 +ho co$ld s$bd$e the hindrances8 attain 4h>na8 acA$ire s$#ernat$ral #o+ers8 and become Bgreat menC Imah>E#$risa 2J, 7ing /imbis>ra considered that he +o$ld have a #resent made s$#erior to anything else; the e:cellent A$alities of the Tri#le Gem +hich he had inscribed on the golden sheet,
) 2 The fo$r reA$isites of the monk; clothing8 food8 d+elling and medicines, Great men or heroes; +ith distinctive A$alities,

#6) . The Perfections &e read in the 2ommentary; $e then wrote as follows+ 2-he teachings of the :ord &uddha are well spo%en, they liberate beings from du%%ha" 1f you, my friend, can really grasp this, may you then enter mon%hood50 -he Bing had wrapped around the golden sheet a blan%et of animal hair of a delicate te ture and had it placed into a strong bo " -his bo was placed into another bo of gold, and this golden bo into a silver bo , and each bo was successively placed into another precious bo + made of silver, pearl, coral, ruby, emerald, crystal, ivory, of all %inds of gems, and then placed into a bo made of a bamboo matting" -his he had placed into a strong container, this again into a golden container, and then successively into other containers, in the same way as before in the case of the bo es" -he container made of all %inds of gems he had placed in a container made of bamboo matting, and this in a container of hardwood" -hus each container was placed in another one in the same way" -he bo made of all %inds of gems which was placed in a bo of bamboo matting was wrapped around with cloth and stamped with the royal seal" -he Bing gave orders to the courtiers to adorn his auspicious elephant and place the throne on his bac%, to put over it the white multilevelled royal umbrella, to decorate the streets in the city with beautiful ornaments and banners, and pay respect with perfums, incense and flowers all along the way the royal present would be carried" 'ith regard to the Bing himself, he was adorned with all %inds of ornaments and surrounded by his troops carrying musical instruments" -he Bing considered that he would accompany his present until the border area of his country and that he would give an official letter to the attendants so that they would offer this to Bing ?u%%usti" -he contents of that letter were as follows+ 2'hen you will receive this present, do not receive it in the quarters of the female royal servants, but may you go to the royal palace and receive it there"0 'hen the Bing had given the official letter, he thought, 2-he -eacher goes now to the border country0, and he paid respect by the fivefold prostration, %neeling and placing his hands and head on the floor, and then he returned"# The #resent +hich is s$#erior is the Tri#le Gem, &e have met each other life after life in the cycle of birth and death8 in some lives as friends8 in other lives as enemies or as #arents and relatives, @o+ever8 to be born as friends in the 5hamma +ho are coEo#erating to s#read the teachings is most beneficial, ($ch a life is s$#erior to other lives in the cycle of birth and death8 +here +e +ere born else+here +itho$t s$ch

The Perfection of Patience - #6+ an o##ort$nity, &e read f$rther on in the 2ommentary; )s regards Bing ?u%%usti, he arranged for decorations beginning with the border area" $e arranged that the city would be decorated so that the royal present from Bing &imbisra could be received" 'hen the royal present arrived in -a%%asil it was a day of vigil (uposatha)" -he courtiers who received the royal present announced the contents of the royal official letter to the Bing" )fter the Bing had listened to this he considered the duties he had to fulfill towards the courtiers who had come to offer the royal present" $e let the royal present be carried to the palace and he said, 2:et nobody enter here0" $e as%ed people to guard the gate, he opened the window (used for receiving at official occasions), he had the royal present placed on a high bed, and he himself sat down on a low seat" $e bro%e the royal seal, and he too% off the coverings" 'hen he opened the bo es subsequently and saw the bo made of bamboomatting, he considered, 21 believe that other Gems do not have such accompaniments, and thus we should listen to this Kewel" -his Kewel was certainly born in the (iddle ;ountry"0 'hen he had opened those bo es and bro%en the royal seal, he too% away from both sides the delicate blan%et made of animal hair, he saw the golden sheet and unrolled this" $e considered+ 2-hese letters are really beautifully carved out in all details+ they are of equal si,e, neat and quadrangle" 1 will start to read them from the beginning"0 )n intense feeling of !oy arose in the Bing when he read and reread about the e cellent qualities of the &uddha who appeared in this world" -he tips of the ninetynine thousand bodyhairs stood on end" &ecause of his e treme delight and rapture the Bing did not %now whether he should stand or sit down" 'hen intense rapture arose within the Bing he said+ 2'e heard the teachings which are difficult to come across, even in a hundred thousand aeons, and this could happen because of a friend"0 'hen the Bing was unable to read on, he sat down until his rapture quieted down" -hen he started to read on about the e cellent qualities of the .hamma+ 2-he .hamma that was wellspo%en by the &uddha"""0 -he Bing e perienced intense rapture and he sat down again until the strength of his rapture quieted down" )fter that he read about the e cellent qualities of the 8angha, 2-he ariyan disciples practise in the right way"""0 and he e perienced intense rapture in the same way" -hen he read about the meditation sub!ect of (indfulness of &reathing, and finally he attained the fourth and the fifth stage of !hna" -he Bing spent his

#6/ . The Perfections time with the happiness of !hna" Gther people could not see him, e cept for the royal page" )bout one month passed in this way" -he citi,ens assembled at the royal courtyard and announced with acclamations+ 28ince the day the Bing has received the royal present he has not loo%ed anymore at the city nor at the shows of the dancing girls nor has he given !udgement" (ay the Bing return the royal present to his friend"0 -he citi,ens said further+ 2Hsually Bings try to deceive even with presents" -hey try to get hold of the %ingdom of other Bings" 'hat should our Bing do90 -he Bing heard the sound of these acclamations and he considered+ 28hall we maintain the Bingdom or shall we maintain the teachings90 )fter that he thought, 2'e shall maintain the teachings of this -eacher"0 $e too% his sword which he %ept on a bed and cut off his hair" $e requested his royal page to buy two yellow robes and an earthenware alms bowl at the mar%et" $e dedicated himself to the -eacher with the words, 2)rahats in the world, we dedicate ourselves in going forth"0 $e put on one yellow robe and then donned another one" $e carried his bowl on his shoulder and left his palace" -he citi,ens saw three dance girls standing at the three doors, but they could not recogni,e the Bing who came out of the palace" -hey thought that he was a 8ilent &uddha who had come to preach .hamma to the Bing"# 7ing P$kk$s>ti left his royal #alace and all his #ossessions in order to go forth, @e m$st have had the $tmost #atience to change his $s$al +ay of life and stat$s8 in order to be able to reali-e the fo$r noble Tr$ths, .f one has not acc$m$lated s$ch #atience one is not able to act like 7ing P$kk$s>ti, &e read f$rther on; -he son of a prominent family (the Bing who had gone forth as a mon%3) thought, 2Gur teacher left the homelife and went forth alone, he went on his way alone" 1 feel shame and awe with regard to the -eacher" 1 heard that after our -eacher had gone forth he did not go on a vehicle and he did not use any footwear, not even one layer, nor did he use a paper sunshade"0 -hat son of a prominent family thought, 21 am travelling far and therefore 1 should not go alone" 1 shall follow a group of merchants"0 'hen the son of a prominent family who was delicate by nature wal%ed on very hot ground, the soles of both of his feet were with pus and wounds, and therefore, he
) C(on of a noble familyC is generally $sed to refer to the monk +ho is act$ally the /$ddha<s son,

The Perfection of Patience - #6! e perienced painful feeling" 'hen the merchants had set up a camp, and sat down to rest, the son of a prominent family went away to sit at the root of a tree" -here was nobody there to ta%e care of his legs or massage his bac%" -hat son of a prominent family attained the fourth !hna with (indfulness of &reathing and he could thus suppress the hardship of his !ourney, his tiredness and agitation" $e spent his time with the !oy of !hna" -he ne t day at dawn he too% care of his bodily needs and followed again the group of merchants" 'hen it was time for brea%fast, the merchants too% the bowl of the son of a prominent family and placed in it hard food and soft food as an offering" -his food consisted of raw hus%ed rice that was not delicious, curry that was li%e a heap of gravel, soup with very salty ingredients" -he son of a prominent family reflected on his resting place, and the hard and soft food were li%e divine nectar to him while he swallowed everything with a great deal of water" $e travelled one-hundred and ninetytwo leagues 3 in all, and although he passed close to the gates of the Keta Grove, he did not enquire where the -eacher was staying" 'hy did he not enquire9 -he answer is that he revered the -eacher, and also because of the royal official letter sent by the Bing which seemed to convey that the -eacher had appeared in 6!agaha, since it stated, 2-he -athgata has appeared in this world"0 -herefore he understood that the &uddha was dwelling in the city of 6!agaha" )lthough he went near the gate of the Keta Grove, he travelled on fortyfive leagues more" )t sundown the son of a prominent family reached 6!agaha and there he as%ed where the -eacher was staying" 'hen a villager learnt that he came from the northern country (Httara ?radesh) he informed him as follows, 2Dou have passed the city of 8vatthA and travelled on fortyfive leagues to 6!agaha, but the -eacher is dwelling in 8vatthA"0 -he son of a prominent family, ?u%%usti, thought, 2*ow it is not the right time to return to the city of 8vatthA, and today 1 shall first ta%e lodging here" -omorrow 1 shall go to the -eacher0s dwelling place"0 $e as%ed the villager where recluses who arrived at an inappropriate time could find a lodging" -he villager answered that he could dwell in this potter0s wor%shop" -hen the son of a prominent family as%ed the potter whether he could dwell
) ne yo4ana or leag$e is 7,% kilometre,

#61 . The Perfections there" $e entered and sat down, in order to ma%e use of the lodging in the wor%shop of that potter" 1n the morning before ?u%%usti went to stay in the potter0s wor%shop, the &uddha investigated the world and saw the son of a prominent family, ?u%%usti" $e considered, 2-his son of a prominent family left his %ingdom as soon as he had read the official letter that his friend sent him" $e went forth and dedicated himself specifically to me, and he travelled all of the hundred and twentyone leagues to the city of 6!agaha" 1f 1 do not go there he will not reali,e the fruits of a recluse (he will not reali,e the four noble -ruths); he will not reali,e the three fruits of a recluse, that is, he will not attain the third stage of enlightenment, the stage of the non-returner (angmA)" $e will die without any refuge after he has dwelt there !ust for one night" 'hen 1 have gone there he will reali,e the three fruits of a recluse" 8ince 1 have developed all the perfections during four incalculable periods and a hundred thousand aeons only for the benefit and support of people, 1 shall help the son of a prominent family, ?u%%usti"0 1n the early morning the &uddha saw to his bodily needs and surrounded by bhi%%hus he went on his almsround in the city of 8vatthA" )fter he had received almsfood he returned from his almsround and entered his fragrant chamber" $e paused after the e ertion of wal%ing !ust for a moment and he did not say anything to the elderly mon%s" -he @enerable 8riputta, the venerable (oggallna and other mon%s were present" -he :ord too% his bowl and robe and went out alone" 'hile on his way, he did not fly through the air nor did he ma%e the stretch he wal%ed shorter 3" $e considered again+ 2-hat son of a prominent family has shame and awe for me, he does not even sit in a vehicle, on an elephant, horse, chariot or golden palaquin, etc" and finally, he does not even use one layer of footwear, nor does he carry a sunshade" -herefore, 1 should wal% afoot"0 -hus, the &uddha travelled !ust by wal%ing" -he &uddha hid the splendour of his &uddhahood+ his eighty minor attributes, his halo of two yards and the thirtytwo characteristics of a Great (an 4 " $e travelled in the guise of an ordinary bhi%%hu, as the full moon which is hidden by a misty cloud" 1n less than one day (after the meal), he wal%ed fortyfive leagues and reached at sundown the wor%shop of that potter" 'hen the &uddha wal%ed in this way he did not intimidate people, saying, 21 am the 8ammsambuddha"0 -hus, he !ust went to the potter0s wor%shop and stood at the gate" 1n order to give the son of a prominent family an
) 2 /y s$#ranat$ral #o+ers, These are s#ecific bodily feat$res of a /$ddha,

The Perfection of Patience - #6' opportunity 3, he said+ 2&hi%%hu, if it is not inconvenient to you, 1 would li%e to lodge in this dwelling for !ust one night"0 ?u%%usti answered+ 28pacious, friend, is the potter0s dwelling; stay, friend, according to your pleasure"0 -he :ord of the 'orld who was of a most delicate constitution had left his fragrant ;hamber which is li%e a divine dwelling, he spread out a covering of grass in the potter0s wor%shop, where ashes were scattered all over the place, which was dirty because of bro%en ustensils, dry grass and so on and which was li%e a heap of garbage" $e spread out his ragrobe and sat down as if he had entered his fragrant chamber with a divine odour, !ust as if it was a divine dwelling" -hus he sat down"# .f +e +ant to develo# the #erfection of #atience8 +e sho$ld not forget to acc$m$late end$rance in each sit$ation8 be it +ith regard to seats8 beds or anything else in o$r environment, &e read f$rther on; -he &uddha was born into a prominent family and also ?u%%usti had grown in the womb of a mother of prominent family, a Bhattiya family 4" -he &uddha attained what he had aspired to, and so did the son of a prominent family" Cach of them had left his %ingdom to become a mon%" -he &uddha was of a golden comple ion and so was the son of a prominent family" &oth of them possessed specific attainments (sampatti)" &oth of them were Bings""" both of them had left their status of royalty to go forth""" -hey entered the potter0s wor%shop and sat down in that way" 7or that reason the potter0s wor%shop became e tremely beautiful and delightful" -o the &uddha the thought did not occur that he was of delicate constitution, that he had travelled all the way of fortyfive leagues within one day, and that he would ta%e first the 2lion0s posture0 E, !ust for a moment, so that he could recover from tiredness caused by his !ourney" -herefore, the &uddha sat down and entered fruition attainment (phala sampatti) =" )s regards ?u%%usti, it did not occur to him that he had travelled all the way of hundred and twentynine leagues and that he should first ta%e a rest, !ust for a moment, to dispel the tiredness caused by his !ourney" $e sat down and entered the fourth !hna with (indfulness of &reathing" Puestion+ .id the &uddha not come there with the thought to teach
) 2 % M !n o##ort$nity to share his residence +ith the /$ddha, The khattiya clan +as the highest clan, The /$ddha<s slee#ing #ost$re on his right side, !riyans +ho have attained 4h>na can have fr$itionEconscio$sness8 lok$ttara vi#>kacitta8 +hich e:#eriences nibb>na8 arising again many times after the moment of enlightenment,

##6 . The Perfections .hamma to the son of a prominent family9 'hy did he not teach9 )nswer+ $e did not teach because the son of a prominent family was tired from his !ourney, and thus he had not sufficient calm to receive the teaching of .hamma" 7irst he should be able to overcome the tiredness of his !ourney and become calm""""# F$rther on +e read; 'hen the &uddha had emerged from his fruition attainment he saw that ?u%%usti was thoughtful as to the position of his hands and legs, that his head was stable, and that he sat steadfast li%e the foundation of a dam firmly constructed" $e was immovable li%e a golden statue" -he son of a prominent family had a posture that inspired confidence" 1f a posture inspires confidence it is in that way" Gf the four postures three are not beautiful" 'hen someone wal%s, his hands swing, his legs move and his head sha%es" 'hen someone stands, his body is harsh and rigid, and when he lies down, his body is not beautiful" $owever, when a mon% has brushed and swept the place where he will rest at day time, after his meal, when he has spread out a cloth to sit on, well cleansed his hands and legs and sits crosslegged in the lotus position, then his posture is indeed beautiful" -he son of a prominent family sat down crosslegged and entered the fourth !hna with (indfulness of &reathing in that way"# &e read in the ($tta8 the B!nalysis of the ElementsC8 that at that time the /$ddha asked P$kk$s>ti; Gn account of whom have you, mon%, gone forth9 'ho is your teacher9 'hose .hamma do you profess9# ?u%%usti answered+ -here is, friend, the recluse Gotama, son of the 8a%yans, gone forth from the 8a%yan clan; concerning this :ord Gotama a lovely reputation has gone abroad thus+ $e is indeed the :ord, perfected one, fully 8elf-)wa%ened Gne, endowed with right conduct and %nowledge, wellfarer, %nower of the worlds, matchless charioteer of men to be tamed, teacher of devas and man%ind, the )wa%ened Gne, the :ord" Gn account of this :ord have 1 gone forth, and this :ord is my teacher; 1 profess this :ord0s .hamma"# &ut where, mon%, is this :ord, perfected one, fully 8elf-)wa%ened Gne, staying now9# -here is a town called 8vatthA, friend, in the northern districts; this :ord,

The Perfection of Patience - ### perfected one, fully 8elf-)wa%ened Gne, is now staying there"# $ave you, mon%, ever seen this :ord9 1f you saw him would you %now him9# *o, friend, 1 have never seen this :ord, so 1 would not %now him if 1 saw him"# &e read f$rther on in the ($tta; -hen it occurred to the :ord+ 2-his young man of respectable family has gone forth on account of me" 8uppose 1 were to teach him .hamma90 )nd the :ord addressed the venerable ?u%%usti, saying+ 21 will teach you .hamma, mon%; listen carefully, pay attention and 1 will spea%"0 2Des, friend,0 the venerable ?u%usti answered the :ord in assent"""# The /$ddha then ta$ght him the ($tta on the B!nalysis of the ElementsC) &e read f$rther on in the ($tta; -hen the venerable ?u%%usti thought+ 21ndeed it is the -eacher who has come to me; indeed it is the 'ell-farer who has come to me; indeed it is the 7ully 8elf-)wa%ened Gne who has come to me,0 and rising from his seat, arranging his robe over one shoulder and bowing his head to the :ord0s feet, he spo%e thus to the :ord+ 2) transgression, revered sir, has overcome me in that foolish, errant and uns%illed as 1 was, 1 supposed the :ord could be addressed with the epithet+ friend" 6evered sir, may the :ord ac%nowledge my transgression as a transgression for the sa%e of restraint in the future"0 21ndeed, mon%, a transgression overcame you in that""" you supposed 1 could be addressed with the epithet+ friend" &ut if you, mon%, seeing this transgression as a transgression, confess it according to the rule, we ac%nowledge it for you" 7or this is growth, mon%, in the discipline for an ariyan, that whoever, seeing a transgression as a transgression confess it according to the rule, he comes to restraint in the future"0 26evered sir, may 1 receive ordination in the :ord0s presence90 2&ut are you, mon%, complete as to bowl and robe90
) .n this ($tta the /$ddha ta$ght P$kk$s>ti abo$t the si: elements of earth8 +ater8 fire8 +ind8 s#ace and conscio$sness, @e ta$ght that these sho$ld not be seen as mine8 . or myself, @e ta$ght abo$t feelings and their conditions8 abo$t ar?#a 4h>nas8 and abo$t the fact that these are conditioned dhammas, @e s#oke abo$t the cessation of birth and the $nconditioned dhamma,

##& . The Perfections 26evered sir, 1 am not complete as to bowl and robe"0 2(on%, -athgatas do not ordain anyone not complete as to bowl and robe"0 -hen the venerable ?u%%usti, having re!oiced in what the :ord had said, having given than%s for it, rising from his seat greeted the :ord and, %eeping his right side towards him, departed in order to search for bowl and robe" &ut while he was touring about in search of a bowl and robe a cow swerved and deprived him of life" -hen a number of mon%s approached the :ord; having approached, having greeted the :ord, they sat down at a respectful distance" )s they were sitting down at a respectful distance, these mon%s spo%e thus to the :ord+ 2-hat young man of family, ?u%usti, revered sir, whom the :ord e horted with an e hortation in brief, has died" 'hat is his bourn, what his future state90 2;lever, mon%s, was ?u%%usti, the young man of family; he followed after .hamma according to the various parts of .hamma, and he did not annoy me with questionings on .hamma" (on%s, ?u%%usti, the young man of family, by the complete destruction of the five fetters binding to this lower (shore), is of spontaneous uprising, one who attains nibbna there, not liable to return from that world 3"0 'hen the &uddha had spo%en this .iscourse, the mon%s delighted in the words of the C alted Gne"# &e read f$rther on in the 2ommentary to the B!nalysis of the ElementsC; 1t has been as%ed+ why did the almsbowl and robes which can be made to appear by supranatural powers not come to ?u%%usti9 )nswer+ &ecause the son of a prominent family did not offer the eight requisites 4 in the past" $owever, the son of a prominent family ?u%%usti had made offerings and he had made aspirations, and thus, one should not say that the reason (for not obtaining the requisites) was his lac% of generosity in the past""" 6obes and bowl which can be made to appear by supranatural power can only come to disciples who are in their last life, thus, who have attained arahatship" 7or this son of a prominent family there would still be rebirth, because he had attained the state of non-returner, angmA, not arahatship"
) 2 @e had attained the third stage of enlightenment8 the stage of the nonEret$rner8 an>g>mG, The eight #arikkh>ra8 reA$isites are; three robes8 a bo+l8 a ra-or8 a needle8 a girdle and a +aterEstrainer,

The Perfection of Patience - ##$ (oreover, the lifespan of this son of a prominent family was about to e pire" 'ith regard to ?u%%usti, (it can be said that it was as if) the (ah-brahma (of the brahma plane), the angmA of the 2?ure )bodes0 (suddhavsa 3) came to the potter0s wor%shop and sat down there"# )fterwards he was reborn as a brahma in the heavenly plane of )vih, thus, in (the first of) the ?ure )bodes#" Gnly those who have attained the stage of the non-returner and have developed the fifth stage of !hna can be reborn in the ?ure )bodes#" ?u%%usti, before his lifespan had come to an end, was close to becoming a rMpa-brahma in the ?ure )bodes#, and therefore, the ;ommentary stated+ the (ah-brahma (of the brahma plane), the angmA of the 2?ure )bodes0 (suddhavsa) came to the potter0s wor%shop and sat down there"# @ery soon his life as ?u%%usti would be changed into the life of a rMpabrahma of the ?ure )bodes#" The ParamatthadG#anG8 the 2ommentary to the 7h$ddaka Nik>ya8 2ommentary to the BTherag>th>C8 Nid>na 7ath>8 states; -he perfection of pa>> which supports and fulfils all the perfections, the perfection of generosity and the others, of all &odhisattas, brings gradually to maturity and complete fulfilment the awa%ening wisdom of the &uddha by which he attained &uddhahood" )lso respectively, in the case of the 8ilent &uddhas and the disciples+ it brings gradually to maturity and complete fulfillment the awa%ening wisdom of the 8ilent &uddhas and the disciples""" -he highest patience in the development of %usala, dna etc", for the awa%ening wisdom of the 8ilent &uddhas and of the disciples is considered as effort or energy (viriya)" -he endurance when refraining from anger is considered as patience" -he performing of generosity (dna), the underta%ing of sAla etc", and the abstaining from speech which deviates from the truth is considered as truthfulness (sacca)" .ecisiveness which is unsha%able, firm, and which accomplishes what is beneficial in all respects is considered as determination (adi//hna)" 1ntentness on the benefit of other beings which is the foundation for performing dna, sAla etc", is considered as loving-%indness (mett)"
) There are five P$re !bodes8 ($ddh>v>sa #lanes for nonEret$rners8 +hich are the res$lts of the fo$rth 4h>na Ior the fifth of the fivefold systemJ8 and P$kk$s>ti +as born in the first of them8 the !viha #lane,

##) . The Perfections Cvenmindedness towards improper deeds done by other beings is considered as equanimity (upe%%h)" -herefore, when dna, sAla and bhvan (mental development), or sAla, samdhi and pa>> are present, the perfections, viriya etc", can be regarded as completed"# The 2ommentary to the B/asket of 2ond$ctC I9iscellaneo$s (ayingsJ reminds $s to consider o$r o+n #atience ; )gain, only the man of wisdom can patiently tolerate the wrongs of others, not the dull-witted man" 1n the man lac%ing wisdom, the wrongs of others only provo%e impatience; but for the wise, they call his patience into play and ma%e it grow even stronger"# There is a difference bet+een a #erson +ith #aHH> and +itho$t it, !s to the #erson +ith #aHH>8 no matter +hat +rong someone else has done to him8 this makes his #atience gro+ firmer and more accom#lished, !s to the #erson +ho lacks #aHH>8 the +rongs of someone else #rovoke an increase in im#atience8 the o##osite of #atience, Patience is needed +ith regard to o$r environment8 in the different sit$ations of daily life, 5aily life can be a test for o$r #atience and end$rance, &e read in the BGrad$al (ayingsC8 /ook of the Fives8 2h .Y8 SQ8 B@e cannot end$reC that the /$ddha said; (on%s, possessed of five qualities, among his fellows in the godly life (brahma cariya), an elder becomes neither dear nor pleasant nor respected nor praised" $e cannot endure forms, sounds, smells, tastes and touches" (on%s, possessed of these five qualities, an elder becomes neither dear nor pleasant nor respected nor praised" &y the opposte qualities, a person who can endure forms (visible ob!ects), sounds, smells, tastes amd touches, will become, among his fellows in the godly life, dear, pleasant, respected and praised"# The /$ddha did not teach 5hamma only to monks8 b$t also to all his follo+ers +ho develo#ed #aHH>, @e ta$ght 5hamma so that one can see that the tr$th is the tr$th; someone +ho is dear8 #leasant8 res#ected and +ho sho$ld be #raised is a #erson +ho can end$re visible ob4ects8 so$nds8 smells8 tastes and to$ches, (ome #eo#le do not consider and think of #atience and end$rance8 they

The Perfection of Patience - ##+ have not acc$m$lated #atience, &e can see the danger of im#atience +hen someone +ho is ha##y himself and +itho$t tro$ble8 cannot stand another #erson<s ha##iness, &e read in the 2ommentary to the Grad$al (ayings8 /ook of the Fives SQ8 B/egr$dgingC ImacharGJ ) abo$t the five kinds of avarice ImacchariyaJ of a miser; 'ith regard to avarice as to dwelling (vsa), he cannot bear to see someone else in that dwelling, with regard to avarice as to family (%ula), he cannot bear to see someone else visiting that family, with regard to avarice as to gain (lbha), he cannot bear someone else to obtain something, with regard to avarice as to praise (vaFFa), he cannot bear that people praise the good qualities of others, with regard to avarice as to .hamma, he does not want to e plain the theory of the .hamma to someone else"# This sho+s the im#ortance of #atience, .f sati arises +hich is nonE forgetf$l of k$sala8 one is able to have end$rance, &e sho$ld kno+ +hat the (cri#t$res say abo$t the e:cellence of #atience and the disadvantage of im#atience, &e read in the BGrad$al (ayingsC I...J8 /ook of the Fives8 2h YY..8 S Q8 .m#atience8 that the /$ddha said; (on%s, there are these five disadvantages from being impatient" 'hat five9 *ot to many fol% he is dear and pleasing; he is full of malevolence; there is much harm for him; he dies muddled in thought and rises in unhappy planes, such as hell planes" (on%s, these are the five disadvantages from being impatient"# .t is tr$e that someone +ho is im#atient is not dear and #leasing to many #eo#le8 he is f$ll of malevolence and he may ca$se A$arreling8 in4$ring8 fighting8 harming and killing, &hen he is irritated and dis#leased beca$se of an $n#leasant e:#erience8 he sho$ld kno+ that acc$m$lated inclinations condition him to be badEtem#ered and im#atient and that he +ill receive the harmf$l effect of his o+n ak$sala,
) 9achariya is avarice, There are five kinds e:#lained in the (cri#t$res; avarice concerning d+elling I>v>saJ8 family Ik$laJ8 that is the family +hich gives reA$isites to a monk8 gain Il>bhaJ8 the reA$isites he receives8 #raise IvaPPaJ and 5hamma,

##/ . The Perfections (omeone else cannot harm him8 only his o+n defilements +ill ca$se him harm8 and moreover8 he +ill die m$ddled in tho$ght, .f someone is often im#atient and overcome by anger8 he may also be so +hen he is near death, Everybody has to leave this +orld8 and +hen the citta is im#$re 4$st before dying8 his ak$sala citta is the condition for rebirth in an $nha##y #lane s$ch as hell, This is a danger m$ch more fearsome than the dangers in this +orld, Th$s8 +e sho$ld train o$rselves in #atience8 acce#tance and end$rance +ith regard to o$r living conditions8 o$r environment8 #atience +ith regard to all kinds of sit$ations Iadhiv>san> khantiJ, Patience has many degrees, &e need #atience to listen to the 5hamma8 to st$dy and to consider it8 in order to have right $nderstanding of +hat is ta$ght, &e sho$ld not merely listen8 +e sho$ld also consider +ith +ise attention +hat +e have heard, The 5hamma is very s$btle and dee# and if +e do not consider thoro$ghly +hat +e have heard and st$died8 +e can easily have conf$sion and +rong $nderstanding8 there may be conditions for +rong cond$ct and +rong #ractice, &hen #atience +ith regard to listening to the 5hamma increases +e shall see the benefit of all kinds of k$sala and f$rther develo# it, This means that +e shall have more $nderstanding of the right ca$se that brings its effect accordingly, &e read in the O7indred (ayingsC ID8 9ah>Evagga8 7indred (ayings on (tream+inning8 2h ..8 S 28 /rahminsJ that the /$ddha8 +hile he +as d+elling at (>vatthG8 +as reminding the monks abo$t the right kind of #atience and the +rong kind of #atience, &e read; (on%s, the brahmins proclaim this practice which leads to prosperity+ they instruct their disciples thus+ 2;ome, good fellow5 6ise up betimes and go facing east" .on0t avoid a hole, a village pool or cesspit" Dou should go to meet your death wherever you may fall" -hus, good fellow, on the brea% up of body, after death you will be reborn in the $appy :ot, in the $eaven 'orld"0 # Those brahmins ta$ght end$rance and #atience8 b$t if #atience is not accom#anied by #aHH> it is not beneficial at all, This teaching of the brahmins +as devoid of #aHH>8 $nreasonable and not beneficial, &e read f$rther on that the /$ddha said; &ut, mon%s, this practice of the brahmins is the way of fools, it is the way of infatuation" 1t conduces not to revulsion, to dispassion, to cessation, to calm,

The Perfection of Patience - ##! to full comprehension, to the wisdom, it conduces not to *ibbna" *ow, mon%s, 1 too proclaim, in the )riyan discipline, a practice which leads to prosperity, but it is one which conduces to downright revulsion, dispassion, cessation, to calm, to full comprehension, to the wisdom, to *ibbna"# Those brahmins $sed the same +ording8 Bleading to #ros#erityC8 b$t the meaning is different8 and it refers to a different +ay of #ractice, &e read that the /$ddha said; $erein, mon%s, the )riyan disciple has unwavering loyalty to the &uddha""" the .hamma"""the Grder" $e is blessed with the virtues dear to the )riyans, virtues unbro%en, whole, unspotted, untarnished, virtues untainted, which lead to concentration of mind" -his, mon%s, is the practice which leads to downright revulsion, dispassion, cessation, to calm, to full comprehension, to the wisdom, to *ibbna"# This is a short te:t8 b$t it deals +ith the dhammas +hich are nat$rally a##earing 4$st as they are8 at this moment, This is the +ay leading to dis#assion8 calm8 f$ll com#rehension8 enlightenment8 nibb>na, &e read in the 2ommentary to the B/asket of 2ond$ctC I9iscellaneo$s (ayingsJ abo$t the defilements +hich can arise in the #rocess of develo#ing the #erfections, &hen one is develo#ing the #erfection of #atience the defilement can arise of Bdiscriminating tho$ghts of oneself and others,C For some #eo#le #atience is limited8 they have #atience only +ith regard to some #eo#le and only sometimes, They com#are another #erson +ith themselves and this is a condition for im#atience, &e sho$ld kno+ that the defilement of discriminating tho$ghts of oneself and others hinders the develo#ment of #atience, &e read in the same section of the 2ommentary that one can be misled by the defilement of craving and that this hinders the develo#ment of all the #erfections, .n the v>daE#>=imokkha the /$ddha e:horted the monks to have #atience, There are t+o kinds of P>=imokkha; the v>daE#a=imokkha and the WP>E#>=imokkha), The v>daE#>=imokkha8 the e:hortation to the P>=imokkha8 is an im#ortant #rinci#le of teaching or instr$ction, The WP>E#>=imokkha are the r$les of the Dinaya +hich are an im#ortant fo$ndation to be a##lied by the monks in their cond$ct, .n the v>daE #>=imokkha the /$ddha ta$ght the significance of the #erfection of #atience in three stan-as and in addition t+o more verses,
) P>=imokkha means obligation, means command, v>da means admonition or e:hortation, WP>

##1 . The Perfections &e read in the B($blime (toryC I9ah>#ad>na ($tta8 5ialog$es of the /$ddha ..8 no, Y.DJ;

8tan,a 3+ %hantA paramaN tapo titi%%h 3+ forbearing patience is the highest ascetism" nibbnaN paramaN vadanti &uddh+ nibbna is supreme, the &uddhas say" na hi pabba!ito parMpaghti+ he, verily, is not a recluse who harms another" samaFo hoti paraN vihe/hayanto + nor is he an ascetic who oppresses others"

8tan,a 4+ sabba-ppass a%aranaN+ not performing evil %usalassa upasampad+ accomplishing what is wholesome, doing all %inds of %usala" sacitta-pariyodapanaN+ purification of one0s citta" etaN &uddhnassanaN+ this is the teaching of the &uddhas"

8tan,a E+ anupavdo anupaghto+ not insulting, not harming" p/imo%%he saNvaro+ restraint according to the p/imo%%ha matta>>ut ca bhattasmiN+ %nowing moderation in food" panta>ca sayan0 sanaN + a secluded dwelling

adhicitte ca yogo+ endeavour as to higher consciousness (development of calm of citta) etaN &uddhnassanaN+ this is the teaching of the &uddhas"# The 2ommentary to this ($tta8 the B($maTgalavil>sinGC e:#lains as to the First (tan-a8 the first verse; BkhantG #aramaZ ta#o titikkh>8 #atience8 restraint8 is the highest ascetismC8 that khanti is adhiv>sanaE
) Titikkh> means end$rance,

The Perfection of Patience - ##' khanti, 7hanti is a condition for the develo#ment of all k$sala8 +hereas im#atience conditions the arising of all kinds of evil thro$gh citta and then thro$gh the body and thro$gh s#eech, !dhiv>sanaEkhanti is end$rance +ith regard to all sit$ations in daily life8 to o$r environment8 and this is the highest asceticism, The 2ommentary e:#lains; -he words 2nibbnaN paramaN vadanti &uddh, nibbna is supreme, the &uddhas say0, mean that all &uddhas say that nibbna is the supreme dhamma in all respects"# There is no other dhamma +hich is s$#erior to nibb>na8 beca$se the other dhammas arise beca$se of conditions8 they are #resent for 4$st a very short moment and then they fall a+ay com#letely, N>ma dhamma and r?#a dhamma arise beca$se of the a##ro#riate conditions 4$st for a moment and then fall a+ay, @o+ then can conditioned dhammas be a ref$geR The /$ddha said that nibb>na is the s$#reme dhamma8 it is the dhamma thro$gh +hich defilements are eradicated com#letely8 so that they never arise again, &e read; )s to the words, 2na hi pabba!ito parMpaghti, he, verily, is not a recluse who harms another0, this means that a person who harms, afflicts and in!ures someone else because he lac%s adhivsana %hanti, endurance, cannot be called a recluse" )s to the word 2prMpaghti, he harms0, this means that he violates sAla, because sAla is called paramaN, meaning, supreme" 1t is e plained that an ascetic who is ve ing another being, who is someone who harms another, ruins his own sAla" -his means that he cannot be called a recluse"# &hen a monk +ho has to observe sGla transgresses sGla8 +hen he r$ins his o+n sGla8 he cannot be considered a monk, !s regards a lay #erson8 if he a##lies the teachings8 his defilements can be eradicated, @e sho$ld consider #recisely8 in all details8 his action and s#eech8 he sho$ld kno+ +hether they affect or harm someone else, Even if he does not $tter harsh s#eech he sho$ld kno+ +hether he h$rts someone else<s feelings, @e sho$ld have a refined kno+ledge of his cittas, &e read f$rther on in the 2ommentary; ) person harms someone else because he has no endurance, adhivsana

#&6 . The Perfections %hanti3" 1f he %ills other beings, even gadflies and mosquitos, he cannot be considered a recluse" 'hat is the reason9 &ecause he cannot get rid of impurity" 8omeone is considered a recluse (pabba!ita) because he has got rid of impurities in himself" -his is the characteristic of a recluse"# &e read in the 2ommentary; -he 8econd 8tan,a+ the words 2sabba-ppassa0 (of all evil) mean+ of all %inds of a%usala"# .f +e kno+ that something is ak$sala8 no matter ho+ slight8 +e sho$ld abstain from it if +e are able to do so, &e read; -he word 2a%araFaN0 means, not causing to arise" -he word 2%usalassa0 (of %usala) means, of the %usala of the four planes 4 " -he word 2upasampad0 means attainment (pa/ilbho), specific acquisition" -he words 2sacitta-pariyodapanaN0 mean, purification of one0s citta, and this is through arahatship" -hus, when recluses have eliminated all evil by the restraint of sAla and brought %usala to fulfilment by samatha and vipassan, the citta is purified by the fruition of arahatship (arahatta phala)" -his is the teaching, the e hortation, the admonition of the &uddhas"# !ll this begins +ith #atience8 khanti8 +hich is the highest ascetism, &e read f$ther on; -he -hird 8tan,a+ -he word 2anupavdo0(not insulting) means, not insulting anyone by speech" -he word 2anupaghto0 (not harming) means, not harming through the body" -he word 2p/imo%%he0(according to the p/imo%%ha) means, it liberates completely, that is, the highest sAla; it guards in a supreme way, namely, it guards happy states; it liberates from danger, the danger of an unhappy destination" Gr it guards happy states and liberates from unhappy states"
) 2 The 2ommentary e:#lains khanti as adhiv>sanaEkhanti; #atience +ith regard to one<s environment, 7$sala of the fo$r #lanes of citta; k$sala of the sens$o$s #lane8 k>m>vacara8 k$sala of the level of r?#aE4hana8 of ar?#aE4hana and k$sala +hich is s$#ra m$ndane8 lok$ttara,

The Perfection of Patience - #&# -herefore, this sAla is called p/imo%%ha 3"# .f someone observes the sGla of #>=imokkha8 he +ill be liberated from $nha##y #lanes and he can go to ha##y #lanes, &e read; -he word 2matta>>ut0, %nowing moderation, means, %nowing moderation in receiving and eating" -he words 2panta>ca sayan0 sanaN0, a secluded bed and seat, mean, a bed and seat free from the crowds" 1t is e plained by means of these two requisites 4 that he is contented with the four requisites"# The fo$r reA$isites are d+elling8 clothing8 food and medicine, &e read; -he words 2etaN &uddhnassanaN0, this is the teaching of the &uddhas, mean, not harming another, restraint according to the ?/imo%%ha, %nowing moderation in receiving and eating, living in a secluded place, because he is a person who is s%ilfull in the eight attainments E" -his is the teaching, the e hortation, the admonition of the &uddhas"# Peo#le may believe that it is too diffic$lt to have #atience to listen and to read the Ti#i=aka8 b$t one needs #atience and end$rance in all res#ects and in all sit$ations, &hen +e think of the #ast lives of the disci#les8 +e see that before they develo#ed #atience to a high degree8 they had attachment IlobhaJ8 aversion IdosaJ and ignorance ImohaJ, They had a great deal of ak$sala8 4$st as #eo#le today, @o+ever8 they had develo#ed #aHH> and they $nderstood the benefit of #atience and of +holesome A$alities, Therefore8 they co$ld +ith #atience develo# all kinds of k$sala so that finally the #erfections co$ld reach f$lfilment thro$gh the reali-ation of the fo$r noble Tr$ths, /efore +e can reach f$lfilment of the #erfections8 +e sho$ld contin$e to develo# them +ith #atience and end$rance8 life after life8 and this is Bcira k>la bh>vanaC8 a develo#ment +hich takes a long time Icira k>laJ, .t takes a long time to develo# #aHH> to the degree that it can eradicate defilements, &hen +e see the e:tent of the defilements +e still have8 it is evident that the develo#ment of #aHH> m$st take an endlessly long time, 5efilements cannot be eradicated if +e do not listen to the 5hamma and do not contem#late it, !ll the teachings +e listen to deal +ith the develo#ment
) 2 % P>ti means to g$ard or #rotect8 and mokkheti means to liberate, The reA$isites of food and d+elling #lace have been mentioned here, The attainment of the stages of r?#a4h>na and of ar?#a4h>na,

#&& . The Perfections of #aHH> and the eradication of defilements, .f +e have #atience +ith the develo#ment of the #erfections they +ill reach f$lfilment8 +e do not develo# them in vain; event$ally they +ill reach mat$rity and that means that the fo$r noble Tr$ths can be reali-ed, The #erfections of the E:alted ne8 the (amm>samb$ddha8 reached mat$rity and f$lfilment so that he co$ld attain /$ddhahood at the foot of the /odhiEtree in /odhgaya, The b$ddhist follo+ers +ho are f$ll of confidence in the /$ddha +ish to #ay res#ect at the holy #laces +here the most im#ortant events in the cycle of birth and death took #lace, @o+ever8 +hen +e #ay res#ect at the holy #laces8 +e sho$ld also consider the /$ddha<s teachings +ith +ise attention, 'eflection on the #atience of the /$ddha<s disci#les in different lives can ins#ire $s also to develo# #atience and end$rance even +ith regard to ordinary events of daily life, &e read in the B7assa#amandiya N>takaCIno, %)2J; )t that time while the &uddha was residing in the Keta Grove he spo%e about an aged mon%, and he gave this e planation of the .hamma, with the words beginning with 2should foolish youths"""0 (appi%assapamandiya)" ) young nobleman at 8vatthi, tradition says, saw the danger of sense pleasures and received ordination at the hands of the &uddha" 'ithin a short time he attained arahatship" )fter that, when his mother had died, he persuaded his father and younger brother to become mon%s and to ta%e residence in the Keta Grove" *ear the beginning of the rainy season they too% their residence in a village where the requisites were easily obtained, so that they could observe the rainy season there" 'hen the rainy season was over they returned to the Keta Grove" -he youthful mon% ordered the novice, his younger brother, to let the elderly mon% first ta%e a rest, and then to ta%e him along quietly" $e himself would go ahead to prepare beforehand the lodgings in the Keta Grove" -he elderly mon% wal%ed very slowly and the novice butted him as it were with his head in order to ma%e him wal% on" -hen the elderly mon% turned bac% and started anew from the same point, and this went on until sunset, and when they reached the Keta Grove it was already dar%" -he young mon% who was the elder brother waited for them until the evening, he too% a torch and went to meet them" 'hen he as%ed the reason why they came so slowly, the elderly mon% who was the father told him what had happened" Gn that day the young mon% could not pay his respects to the &uddha" -he ne t day when that mon% went to pay his respects to the &uddha, the

The Perfection of Patience - #&$ &uddha %new that that mon% had arrived on the previous day but had not come to pay his respects" -herefore, he blamed the elderly mon% and he said that also in a past life he had acted li%ewise"# &e may +onder +hy the elderly monk +ho +as the father had to be blamed8 and not the novice +ho +as the yo$nger son, &ho sho$ld have #atienceR &e read abo$t a story of the #ast; 7ormerly, in a past life, the &uddha was the &odhisatta" $e became an ascetic in the $imlaya country" -he elderly mon% at that time was the father of the &odhisatta" -heir habitual conduct was almost the same as in the present life" -hus, in the rainy season they left the $imlaya country and went near the border of a city, and when the fruits had ripened in the $imlaya country they returned there" )t that time the &odhisatta made the two hermits stow away their requisites3, he gave his father a bath, washed and anointed his feet and massaged his bac%" $e set out a pan of charcoal and when his father had recovered from his fatigue he sat down near him" $e said+ 27ather, young boys are !ust li%e earthen vessels, they are bro%en in a moment" Gnce they are bro%en it is not possible to mend them" Doung boys may be abusive or censure others, but old men should bear with them patiently"0 # 1n order to admonish his father Bassapa, he said these stan,as+ 8hould foolish youth scold, revile or blame, -he wise who have pa>> should endure )ll the wrongs done by young boys""" Cven wise men may quarrel, &ut quic%ly they can become closely united again" &ut fools part asunder li%e untempered clay, -hey cannot calm down their hate"# .f +e +ant to reali-e the arising and falling a+ay of n>ma and r?#a8 if +e +ant to eradicate defilements and #enetrate the fo$r noble Tr$ths8 +e sho$ld caref$lly consider the 5hamma contained in these stan-as,
) This ha##ened8 according to the N>taka8 after the father and his son had arrived at the hermitage8 +here the /odhisatta had gone before,

#&) . The Perfections They deal +ith the eradication of defilements and e:hort to forbearing #atience, &e read; Cven wise men may quarrel, but quic%ly they can become closely united again"# Even +ise #eo#le may be moody and angry8 b$t they can amend for this A$ickly and become closely $nited again, This is beca$se of their +isdom, &hen +e have #assed a+ay8 all the events of this life are gone8 b$t so long as +e are still alive +e remember +hat ha##ened in o$r life, &e may remember the +rong someone else did8 b$t if +e are +ise +e can forgive him, Even tho$gh +ise #eo#le may A$arrel8 they can forgive one another, They can become close friends +ith each other again and they can give s$##ort to each other from then on, This is beca$se of their $nderstanding of the 5hamma, &ith regard to foolish #eo#le8 they break a#art like earthen vessels +hich are $ntem#ered, They are $nable to calm do+n their hatred, &e read that the /odhisatta said; 1f someone %nows the wrong by which he offended someone else, and he e presses in words that he was wrong, both people can live in greater harmony, their friendship cannot be destroyed"# &e sho$ld not only kno+ the +rong by +hich +e offended someone else b$t +e sho$ld also say so, .f +e do not give e:#ression to o$r regret8 +e are still brooding abo$t +hat ha##ened and may be irritated, .f a #erson +ho offended someone else e:#resses in +ords that he +as +rong8 both #eo#le can live in greater harmonyK they +ill $nderstand each other more clearly and their close friendshi# cannot be destroyed, &e read; 1f someone, when another person offends him, can cause both to be united in harmony, he is considered a person who ta%es upon himself a weighty and worthy tas%"# This means that if a #erson has forgiven someone else and the other #erson8 inEs#ite of this8 still offends him8 he can ca$se both himself and the other #erson to be reconciled and live in harmony, Therefore8 he is someone +ho is s$#erior8 +ho f$lfils a +eighty task, ! +ise #erson kno+s ho+ to behave in a +ay that is to the benefit of others, .f he lacks #aHH> he +ill not follo+ the /$ddha<s advice abo$t beneficial cond$ct,

The Perfection of Patience - #&+ &e read f$rther on in the 2ommentary; 8omeone may be offended by another person who is overcome by anger, who commits a wrong but does not even apologi,e" $owever, the person who is wronged may cause the other and himself to be reconciled and united in friendship by spea%ing the following words, 2Dou should come, you should learn the recitation, listen to the e planations (of the .hamma), and be diligent in mental development" 'hat is the reason that you have become estranged90 -his is his view, it is his nature to be full of loving-%indness" $e is superior, he can be considered as someone who fulfills a weighty tas%, because he underta%es the tas% of friendship" -he &odhisatta e horted in that way the recluse who was his father" 7rom then on the recluse who was his father trained himself and devoted himself to ascetical practices"# @o+ever8 that +as in his #ast life8 b$t in his #resent life he acted as he $sed to act, &hen his son #$shed him +ith his head in his back he became angry and im#atient, @e t$rned back and started ane+ from the same #oint and +alked from there on again so that they arrived in the Neta Grove +hen it +as already dark, This sho+s $s that nobody can control dhammas8 no matter +hether they are ak$sala or k$sala, (ometimes there are conditions for the arising of k$sala dhammas and sometimes there are conditions for the arising of ak$sala +hich has not yet been eradicated, 5$ring one lifes#an someone may have tried to train himself to eliminate defilements8 b$t if defilements have not been com#letely eradicated8 he has latent tendencies +hich lie dormant in the citta and can condition the arising of ak$sala citta at any time, The strength of the acc$m$lated defilements conditions one<s actions, .f someone has listened to the 5hamma time and again8 he +ill see that the 5hamma the /$ddha ta$ght is #rofo$nd8 that it is diffic$lt to $nderstand and #enetrate the characteristics of realities +hich the ariyans have clearly reali-ed, &e need to a##ly #atience in the develo#ment of $nderstanding of realities8 and then +e can see that $nderstanding gro+s very grad$ally8 that it gro+s all the time, ne day in the f$t$re +e shall receive the res$lt of #atience +hich is the highest ascetism8 that is8 the realisation of the fo$r noble Tr$ths, ! #erson +ith #aHH> +ill see that it is essential to have the $tmost #atience in each sit$ation of his life, ne sho$ld have #atience to refrain from aversion8 dis#leas$re8 regret or feeling slighted by the action and s#eech of someone else8 #atience in all sit$ations8 also +ith

#&/ . The Perfections regard to the iss$es of life and death, &hen someone $nderstands the 5hamma he +ill see the significance of #atience8 #atience to be diligent in the st$dy of the 5hamma8 to listen to the 5hamma and to investigate and consider it, &e sho$ld st$dy and #ractise the 5hamma +ith sincerity8 sincerity +hich can lead to becoming the #erfection of tr$thf$lness8 dealt +ith in the ne:t cha#ter,

Chapter 7
The Perfection of Truthfulness
The 2ommentary to the B/asket of 2ond$ctC defines the #erfection of tr$thf$lness as follo+s; -ruthfulness has the characteristic of non-deceptiveness in speech; its function is to verify in accordance with fact; its manifestation is e cellence; honesty is its pro imate cause"# The #erfection of tr$thf$lness8 sacca #>ramG8 is sincerity and tr$thf$lness +ith regard to realities, .t means tr$thf$lness thro$gh body8 s#eech and mind, .n order to reali-e the fo$r noble Tr$ths8 one sho$ld be tr$thf$l8 sincere8 +ith regard to oneself8 and this means8 tr$thf$l +ith regard to the realities +hich a##ear 4$st as they are, 7$sala is k$sala and ak$sala is ak$salaK they cannot be other+ise8 no matter +hether they arise in oneself or in someone else, .f +e see the disadvantage of $ntr$th and falsity8 +e shall f$rther develo# the #erfection of tr$thf$lness, .n the Ti#i=aka deceitf$l s#eech is com#ared to beanEso$# )8 beca$se +hen one cooks beanso$#8 some beans are cooked +hile others are not cooked, &hen eating8 one comes sometimes across hard beans +hich are not cooked, .t is the same +ith s#eech; +hen a #erson s#eaks a great deal8 some dece#tive +ords may #ermeate his s#eech, r it may also ha##en that everything he says is tr$e8 from the first +ord $ntil the last, &e can only kno+ +ith regard to o$rselves +hen +e are insincere and +hen tr$thf$l, .t is #aHH> that kno+s ak$sala as ak$sala, &e may begin to see that ak$sala is $gly8
) (ee also Dis$ddhimagga .8 7Q8 abo$t beanEso$#ery,

The Perfection of Truthfulness - #&! that it is +rong, PaHH> that is of a higher degree can grad$ally eliminate ak$sala, @o+ever8 if one does not see the disadvantage and the danger of ak$sala dhammas8 ak$sala +ill only increase, The reali-ation of the fo$r noble Tr$ths leads to the eradication of defilements8 b$t in order to reali-e the fo$r noble Tr$ths +e sho$ld be tr$thf$l in action8 s#eech and mind, !k$sala dhammas arise beca$se of their a##ro#riate conditions, .f sati arises8 it can at s$ch moments be a+are of the characteristic of ak$sala dhamma and in this +ay ak$sala can be given $#, &e sho$ld not delay being a+are of the characteristic of the dhamma that nat$rally a##ears so that it can be kno+n as it is, &hen ak$sala a##ears and there is a+areness of it8 +e can immediately abandon it, &e have a great deal of defilements and +itho$t the s$##ort of the #erfections it is im#ossible to #enetrate the fo$r noble Tr$ths8 to become a Bstream+innerC8 sot>#anna8 +ho +ill not be reborn more than seven times before the attainment of arahatshi#, Even (>ri#$tta8 +ho had #aHH> of the degree of a chief disci#le8 develo#ed the #erfections d$ring one incalc$lable #eriod and a h$ndred tho$sand aeons so that he co$ld become a sot>#anna, (ince he had acc$m$lated the #erfections for s$ch a long time8 he co$ld become an arahat fifteen days after he had attained the stage of sot>#anna, The #erfection of tr$thf$lness is tr$thf$lness or sincerity in develo#ing k$sala8 +ith the aim to eradicate defilements, .f there is no tr$thf$lness +ith regard to the develo#ment of k$sala8 defilements cannot be eradicated, Tr$thf$lness in the develo#ment of k$sala +ith the aim to eradicate defilements begins +ith tr$thf$lness +ith regard to the Tri#le Gem, &e sho$ld be tr$thf$l and honest +ith o$rselves +hile +e consider in +hat +ay +e sho+ o$r reverence8 res#ect and confidence to+ards the Tri#le Gem, 5o +e sincerely have res#ect and confidence in the /$ddha8 the E:alted ne8 +hen +e see a /$ddha stat$eR &e can test o$r tr$thf$lness +ith regard to the Tri#le Gem8 if +e are a+are of o$r tho$ghts +hen +e see a /$ddha stat$e, 5o +e take ref$ge in the Tri#le Gem +ith tr$thf$lnessR &e may think of the e:cellent A$alities of the /$ddha +ith res#ect8 reverence and esteem, r8 +hen +e see a /$ddha stat$e8 do +e ask for favo$rs s$ch as #rotection8 #ossessions8 #raise or a #osition of hono$rR &e sho$ld kno+ o$rselves as +e really are, &e sho$ld be tr$thf$l8 and +e sho$ld not ask for gains and favo$rs, &e sho$ld be intent to a##ly

#&1 . The Perfections the 5hamma +hile +e sho+ res#ect to o$r Teacher8 the E:alted ne, &e can be tr$thf$l in the a##lication of the 5hamma as ta$ght by the /$ddha, .n this +ay +e tr$ly take o$r ref$ge in the Tri#le Gem, !fter the /$ddha8 the E:alted ne8 finally #assed a+ay8 the 5hamma became the teacher in his stead, Tr$thf$lness to the 5hamma means st$dying it +ith sincerity8 +ith the aim to have correct $nderstanding of it, &e sho$ld not st$dy the 5hamma +ith the aim to gain something8 to acA$ire hono$r or #raise8 b$t only to have correct $nderstanding of it, &e sho$ld develo# right $nderstanding of the realities +hich a##ear so that defilements can be eradicated and ignorance abandoned, The tem#le is a d+elling #lace8 a #lace +here +e can hear the 5hamma and st$dy it, .t does not belong to the monks b$t it belongs to the Tri#le Gem, /eca$se of confidence in the e:cellent A$alities of the Tri#le Gem8 tem#les are b$ilt as d+elling #laces8 #laces +here the 5hamma can be st$died, &e sho$ld al+ays consider +hich +ays of #aying hono$r and res#ect to the Tri#le Gem are tr$ly beneficial, &e read in the B.ll$strator of 6ltimate 9eaningC IParamattha4otik>J8 2ommentary to the 9inor 2ollection I7h$ddaka#>=haJ8 of the 7h$ddakanik>ya8 in the 2ommentary to the BGood men 5isco$rseC I9angala ($ttaJ abo$t the first 2o$ncil, &e read that the venerable 9ah>E7assa#a8 the venerable 6#>li8 the venerable Wnanda and the other arahats8 fiveh$ndred bhikkh$s in all8 met for the first rehearsal of the 5hamma Dinaya8 near the door of the (atta#aPPi 2ave8 on the slo#es of the Debh>ra 'ock8 in '>4agaha, &e read that +hen certain deities sa+ the venerable Wnanda sitting in the seat for Iano$ncingJ the Tr$e 5hamma8 s$rro$nded by the gro$# of those +ho had attained mastery Iin itJ8 they had the follo+ing tho$ght; 2-his venerable one, the @idehan 8eer, is the &lessed Gne0s natural heir as a shoot of the 8a%yan clan, and he was five times signali,ed in the 7oremostin-this (.iscourse) and possesses the 7our 'onderful and (arvellous 1deas that ma%e him dear and precious to the four %inds of assembly 3; so surely, after inheriting the %ingdom of the &lessed Gne0s -rue .hamma, he has become an Cnlightened Gne"0 Bnowing with his mind the thoughts in those deities0 minds, he did not connive at such misattribution to him of none istent special qualities" ;onsequently, in order to show his own discipleship, he said+ 2CvaN me suttaN" C%aN samayaN bhagav 8vatthiyaN viharati Ketavane )nthapiFQi%assa rme"""0 which means+
) The fo$r kinds of assembly are monks8 n$ns8 men and +omen lay follo+ers, They re4oice +hen seeing Wnanda8 re4oice +hen hearing him #reach8 and they are ill at ease +hen he is silent I5ialog$es of the /$ddha8 no, YD.8 )MQJ,

The Perfection of Truthfulness - #&' -hus have 1 heard" Gn one occasion the &lessed Gne was living at 8vatthA in Keta0s 'ood, )nthapiFQi%a0s ?ar%"""# These +ords +ere s#oken by the venerable Wnanda8 more than t+otho$sand and fiveh$ndred years ago, .f +e today 4$st hear the +ords8 BTh$s have . heardC8 +e are im#ressed by the tho$ghts of the venerable Wnanda +ho on the occasion of the first rehearsal made it clear that he +as only a disci#le, That is +hy he said8 BTh$s have . heardC, @e did not s#eak his o+n +ords8 beca$se he +as not the E:alted ne, @e +as only a disci#le and had heard these +ords from the E:alted ne, &hen /$ddhists hear the +ords8 BTh$s have . heardC8 even after more than t+otho$sand and fiveh$ndred years have #assed8 enth$siasm and 4oy can arise beca$se they have an o##ort$nity to hear these +ords again, Th$s8 they can consider the /$ddha<s teachings +hen he +as d+elling in the Neta Grove or at other #laces, &e read f$rther on; (eanwhile the five hundred )rahants and many thousand deities applauded the venerable Jnanda, saying 2Good (sdhu), good0, while there was a great earth-tremor with a rain of various %inds of flowers falling from the s%y and many other manifested marvels, and in many deities a sense of urgency arose (with the thought) 2'hat we heard in the &lessed Gne0s presence is now reproduced in his absence too50 # The /$ddha had finally #assed a+ay and the arahats +ho +ere #resent at the first 2o$ncil for the rehearsal of the teachings had heard these +ords before, @o+ever8 even tho$gh the +ords they heard +ere s#oken in the #ast and they +o$ld not hear them any more in the #resence of the /lessed ne8 there +as yet an o##ort$nity to hear the 5hamma again, This fact can be recollected +ith reverence to the Tri#le Gem by all listeners today, !ltho$gh these events occ$rred a long time ago8 each time +e hear the 5hamma +e can see its benefit and +e can $nderstand that the acc$m$lation of k$sala in the #ast is the condition for the k$sala vi#>ka +hich is hearing the 5hamma again in this life, Wnanda consoled #eo#le +ho +ere disa##ointed at not seeing the /lessed ne8 ass$ring them that this +as not a teaching of a dead teacher8 b$t that the very 5hamma Dinaya +as their teacher, /y the +ords8 evaZ me s$ttaZ8 th$s have . heard8 the venerable Wnanda +anted to console the /$ddhists in times to come8 +ho may feel dismay that they cannot see the /$ddha in #erson, @o+ever8 +e sho$ld remember that +hat +e hear is not the teaching of a dead teacher8 b$t that the 5hamma Dinaya is no+ o$r teacher,

#$6 . The Perfections &e shall kno+ +hether the /$ddha is o$r real teacher if +e listen8 consider and follo+ the right #ractice, &hen the venerable Wnanda s#oke the +ord8 evaZ8 meaning; th$s8 he demonstrated the e:cellence of the teaching8 beca$se there sho$ld be a #erson +ho teaches and also a #erson +ho listens, There cannot be a listener +itho$t a teacher, N$st by the +ord evaZ8 th$s8 he demonstrated the e:cellence of the teaching, &hen he said8 me s$ttaZ8 . have heard8 he demonstrated the e:cellence of the disci#leshi#, This disci#le +as the venerable Wnanda8 not someone else, The venerable Wnanda8 the disci#le +ho +as five times signali-ed in the ForemostEinEthis I5isco$rseJ8 said8 evaZ me s$ttaZ8 th$s have . heard, &hen he said8 ekaZ samayaZ8 on one occasion8 he demonstrated the e:cellence of the time8 the time +hen he heard the teaching of the 5hamma, &e sho$ld remember that the e:cellence of the time to hear the 5hamma is no+, .t is not easy to find the o##ort$nity to hear the 5hamma, &hen #eo#le have im#ortant tasks to f$lfil they cannot listen to the 5hamma8 b$t they hear other things, &ith the +ords8 ekaZ samayaZ8 on one occasion8 the venerable Wnanda demonstrated the e:cellence of the occasion to hear the teaching of the 5hamma, B&hen he said the +ord bhagav>8 the /lessed ne8 he demonstrated the e:cellence of the teacher8 +ho +as not an ordinary #erson, O/hagav><8 the !rahatta (amm>samb$ddha8 +as the #erson +ho ta$ght the 5hamma, &ith the +ords8 Oat (>vatthG8 in the Neta Grove8 at !n>tha#iPXika<s Park<8 the venerable Elder demonstrated the s$##ort of the layfollo+ers of the /$ddha in mentioning (>vatthG8 and he demonstrated the s$##ort of the monks in mentioning the Neta Grove,C &e read in the BParamatthadG#anGC8 the 2ommentary to the B.tiv$ttakaC8 B!s it +as saidC8 7h$ddaka Nik>ya8 the 2ommentary to The nes8 2h )8 S)8 Lobha ($tta8 an elaboration of the +ords BarahatC and Bbhagav>C, &e read abo$t fo$r adi==h>na dhammas8 dhammas +hich are firm fo$ndations of all the #erfections, &e read that the adi==h>na dhammas are; tr$thf$lness8 sacca8 relinA$ishment8 c>ga8 calm or #eace8 $#asama8 and #aHH> ),
) &e read in the 2ommentary to the B/asket of 2ond$ctC that these are dhammas +hich are firm fo$ndations, !di==h>na is also translated as resolve, &e read in

The Perfection of Truthfulness - #$# (acca is tr$thf$lness +ith regard to the develo#ment of #aHH> +ith the aim to reali-e the fo$r noble Tr$ths, &e read in the 2ommentary to the Lobha ($tta; -he word arahaN means that there should be truthfulness, sacca, with regard to the development of %usala """ -he word bhagav refers to the fulfilment of the adi//hna dhammas of sacca, truthfulness, and cga, relinquisment"# Th$s8 if tr$thf$lness and relinA$ishment are not firmly established8 the fo$r noble Tr$ths cannot be reali-ed, &e read; -he word bhagav refers to the fulfilment of the adi//hna dhammas of sacca, truthfulness, and cga, relinquishment, by e plaining the &lessed Gne0s truthfulness of his vow, pa/i>>, his truthfulness of speech and the truthfulness of his pa>>; and by e plaining the relinquishment of sense ob!ects which are considered important in the world, such as gain, honour and praise, and the complete relinquishment of the 2%amma formations0 (abhisaL%hras 3), which means that there are no more defilements remaining"# 'elinA$ishment8 c>ga8 does not only refer to the giving $# of #ossessions8 b$t it also means the giving $# of clinging to sense ob4ects8 s$ch as visible ob4ect and tangible ob4ect, !#art from this it also #ertains to the giving $# of +hat is considered im#ortant in the +orld; gain8 hono$r and #raise, 9oreover8 it refers to the relinA$ishment of all defilements, Tr$e relinA$ishment is the relinA$ishment of everything8 even of all defilements, From the beginning one needs also sacca8 tr$thf$lness8 as a firm fo$ndation8 so that defilements can be eradicated, &e listen to the 5hamma8 +e $nderstand it and +e kno+
the B5ialog$es of the /$ddhaC8 no, %%8 The 'ecital8 .D8 YYD..; BFo$r 'esolves8 to +it8 to gain insight8 to +in tr$th8 to s$rrender Iall evilJ8 to master self IcalmJ,C The 2ommentary8 the ($maTgala Dil>sinG8 states that the resolve of #aHH>8 #aHH>di==h>na8 begins as vi#assan> #aHH> I+hich reali-es the o+nershi# of kamma by insightJ and has as its s$#reme fr$it the fr$ition of the arahat, Tr$thf$lness8 beginning +ith tr$thf$lness in s#eech8 ends +ith the $ltimate tr$th of nibb>na, !s to s$rrendering or giving $#8 this begins +ith detachment from sense ob4ects and ends +ith the eradication of all defilements by the highest Path, !s to calm8 this begins +ith the s$bd$ing of defilements in I4h>naJ attainment and ends +ith the cessation of all defilements by the highest Path, 7amma formations are a link in the 5e#endent origination, !bhisaTkh>ra incl$des k$sala Imeritorio$sJ kamma8 ak$sala Idemeritorio$sJ kamma and im#ert$rbable kamma Iimmaterial 4h>naJ, (o long as kamma is committed there +ill be res$lt8 vi#>ka8 and the cycle of birth and death +ill contin$e, The arahat has eradicated all defilements and for him there are no more kammaEformations,

#$& . The Perfections that +e still have a great deal of defilements, Therefore8 +e need f$rther to develo# and acc$m$late all the #erfections in order to reali-e the noble Tr$ths and to attain tr$e relinA$ishment, &e read f$rther on; -he word arahatt refers to the fulfilment of the adi//hna dhammas (dhammas that are firm foundations) of upasama (calm or peace) and pa>>, by showing the attainment of the calming of all saL%hra dhammas (conditioned realities) and by showing the attainment of the awa%ening wisdom"# &e read abo$t the im#ortance of tr$thf$lness as follo+s; -herefore, the adi//hna dhamma of sacca is the perfection developed by the &uddha when he was still a &odhisatta and made the aspiration (abhinihra) for the fulfilment of the highest good which is supramundane"# !n as#iration8 abhinih>ra8 is a +eighty ca$se of receiving a +eighty res$lt8 and this is the attainment of /$ddhahood, &e read; 7or this reason he accumulated each perfection in accordance with his vow and this was inspired by his great compassion" $e fulfilled the adi//hna dhamma of relinquishment as a perfection because he relinquished what was an enemy 3"# (t$dying the 5hamma and a##lying it8 and kno+ing the im#ortance of the tr$th is the +ay leading to the reali-ation of the noble Tr$ths, .n the BDerses of 6#liftC I6d>naJ8 2h )8 no, 18 9atted @air INa=ilaJ it has been e:#lained that if one does not acc$m$late satiEsam#a4aHHa8 one +ill become del$ded, &e read; -hus have 1 heard+ Gn a certain occasion the C alted Gne was staying near Gay, on Gay $ead" *ow on that occasion a great number of ascetics, on the cold winter nights between the eighths 4 in time of snowfall, were plunging up and down (in the water) and sprin%ling and burning sacrifice, thin%ing+ -his way comes purity" *ow the C alted Gne saw that great number of ascetics so doing, and at that time, seeing the meaning of it, gave utterance to this verse of uplift+
) 2 5efilements are like enemies, @e has relinA$ished all defilements, The eighth day before and after the f$ll moon of 9>gha8 Nan$ary8 and Phagg$Pa8 Febr$ary,

The Perfection of Truthfulness - #$$ 2*ot by water is one pure, tho0 many fol% bathe here" 1n whom is truth and dhamma, he is pure and he0s a brhmin"0 # &e read in the BParamatthadG#anGC8 the 2ommentary to the BDerses of 6#liftC I6d>naJ8 7h$ddaka Nik>ya8 the follo+ing e:#lanation of this ($tta ); """ Gr else there is no one who is clean, no being said to be purified from the stain of evil, through the aforementioned water" 'hy9 Gr abundant fol% would bathe here" 7or were there that which is %nown as purity from evil through submersion in the water and so on as aforementioned, abundant fol% would bathe here in the water, !ust as there would be purity from evil for them all- for the one performing evil acts such as matricide and so on, as well as for any other (creature) upwards from and including fish and tortoises even, such as cows and buffaloes and so forth; but this is not the case" 'hy9 Gn account of bathing not being an opponent of the root-causes of evil" 7or surely (something can only be said to be) an opponent of that which it destroys, as is light that of dar%ness, and %nowledge that of ignorancebathing being no such (opponent) of evil" -herefore the conclusion has to be reached that 2-here is no being clean through water0" $e then says 21n whom there be truth0 and so on to indicate the means by which there is, rather, being clean" $erein, 1n whom (yaNhi)+ in the person in whom" -here be truth (saccaN)+ there be both telling the truth and truth as abstinence (from lying speech)" Gr alternatively there be that which is true (saccaN)+ there be both that which is true in the form of %nowledge and that which is true in its highest sense 4" .hamma (dhammo)+ .hamma in the form of the ariyan paths and .hamma in the form of their fruitions; in the person in whom all of this is discovered- that is the one who is clean and that is the one who is the brahmin (so suci so ca brhmaFo)+ that ariyapuggala, especially the one in whom the savas have been destroyed, is the one who, by way of a purity that is perpetual, clean and the brahmin" &ut why, in this connection, is truth included separately from .hamma9 Gn account of the fact of truth being of great service" 7or instance, the virtues of truth are made manifest in countless sutta passages"# The 2ommentary then refers to different s$tta #assages; -ruth is indeed the .eathless word" -ruth is, for sure, the sweetest of flavours" 1n truth, and in the goal and in the .hamma, are the good established" &rahmin recluses stationed in the truth and so on" -hat which is
) 2 This is the 2ommentary of !ch>riya 5hamma#ala8 translated by P, 9asefield, 5hamma#ala is the a$thor of several 2ommentaries and ($b commentaries8 incl$ding those to the 2ommentaries of /$ddhaghosa, Tr$th of #aHH>8 H>Pa saccaZ8 and #aramattha saccaZ8 $ltimate tr$th,

#$) . The Perfections the converse of the truth is made manifest by way of 27or the person who has transgressed, who is of lying speech, who gets not (even) one thing right0 and 2-he one who spea%s of what did not ta%e place goes to hell0 and so forth"# The #erfection of tr$thf$lness sho$ld be develo#ed together +ith #aHH> so that the noble Tr$ths can be reali-ed, &e need co$rage so that +e are diligent and t$rn a+ay immediately from ak$sala, .f +e are too slo+ in t$rning a+ay from ak$sala8 it +ill later on become more diffic$lt or even too late to do so8 as m$st have ha##ened life after life, &e read in the 2ommentary to the B.tiv$ttakaC8 B!s it +as saidC8 The nes8 2h )8 S)8 Lobha ($tta8 +hich +as A$oted above;

:oyalty to the &uddha is loyalty with firm confidence" 7or a person with such confidence, be he mon%, deity, mra or &rahma, it is impossible to steal" 8omeone who is steadfast in his loyalty would not give up his confidence in the &uddha or his teachings, even when in danger of life" -herefore, the &uddha said that a person with wisdom and gratefulness is a noble friend who is steadfast in loyalty"# Loyalty to #eo#le other than the /$ddha may be of different degrees and it may be limited; it may last long or it may last for only a moment, @o+ever8 the loyalty of /$ddhists to+ards the /$ddha is forever8 $ntil the end of life, From the time of childhood $ntil one has become an ad$lt8 one can from morning $ntil night hear the chanting of te:ts recollecting the e:cellent A$alities of the Tri#le Gem, This makes $s reali-e the e:cellence of the /$ddha<s tr$thf$lness in the develo#ment of the #erfections so that he co$ld #enetrate the noble Tr$ths and become a s$##ort beyond meas$re to living beings8 to devas and mankind, &e read in the 2ommentary to the B.tiv$ttakaC; -he &uddha is called bhagav because people are steadfast in their loyalty towards him since he is always intent on the benefit of all living beings in the world, and determines in his great compassion to teach the .hamma" $e teaches the .hamma so that all beings could acquire steadfastness in sAla, in samdhi, the calm that is freedom from defilements, and in pa>>" -he &uddhist followers, both mon%s and layfollowers, should be sincere in their loyalty to the &uddha, and they can e press this by offering all %inds of gifts, such as flowers, incense, unguents and other things by which they can honour him"# &e can $nderstand that the /$ddha +ho is tr$thf$l and sincere and

The Perfection of Truthfulness - #$+ +ho is intent on the +elfare of other beings in the +orld has eradicated all defilements, Peo#le can see his great com#assion and his +isdom8 and for this reason their loyalty to the /$ddha8 the E:alted ne8 s$r#asses their loyalty to anybody else, &e read in the 2ommentary to the B/asket of 2ond$ctC8 B9iscellaneo$s (ayingsC; Gnly the man of wisdom is s%ilful in providing for the welfare of all beings"""" *ot deceiving, underta%ing to give support to others, and not uttering speech that deviates from the truth, this is called practice with truthfulness"# This is the #ractice of the (amm>samb$ddha8 the E:alted ne, This is skilf$lness in #roviding for the +elfare of all beings8 by teaching them the +ay to eradicate attachment, @e sho+s the danger of ak$sala and e:#lains the +ay to develo# k$sala, @e does not deceive8 he tries to give s$##ort to others and does not $tter s#eech that deviates from the tr$th, This is called #ractice +ith tr$thf$lness, .f someone is not tr$thf$l in the #ractice that leads to the reali-ation of the noble Tr$ths8 he +ill be attached to #ossessions8 hono$r and fameK he +ill enco$rage others to follo+ a #ractice that does not lead to the eradication of defilements, (ome #eo#le say that one sho$ld 4$st #ractise and not st$dy8 that it is not necessary to have $nderstanding of the 5hamma8 +hereas others say that one sho$ld first st$dy and have $nderstanding before one #ractises, &hom sho$ld +e believeR &e sho$ld consider o$rselves +hat the right ca$se is that brings the a##ro#riate effect, .f +e tr$st another #erson +e sho$ld kno+ for +hat reason, .s it beca$se he is famo$s8 or beca$se he e:#lains the right ca$se that brings the a##ro#riate effect and is able to hel# #eo#le to have right $nderstanding of the 5hammaR Tr$thf$lness is the dhamma that enhances the arising and develo#ment of all k$sala8 beca$se tr$thf$lness is sincerity +ith regard to the eradication of defilements, &hen k$sala does not arise +e may reali-e that +e are not sincere in its develo#ment8 and this8 in t$rn8 can be a condition for its arising, &hen ak$sala arises +e sho$ld8 again8 be tr$thf$l and this can condition sati sam#a4aHHa to be a+are of the characteristic of ak$sala, .n this +ay ak$sala can be abandoned and k$sala can be develo#ed, The /odhisatta develo#ed in his daily life all kinds of k$sala to a high degree8 incl$ding very s$btle and refined k$sala, Peo#le +ho have not yet reali-ed the noble Tr$ths sho$ld follo+ in the /odhisatta<s ste#s,

#$/ . The Perfections This means that one sho$ld develo# all degrees of #aHH> +ith the aim to eradicate defilements, &e sho$ld reflect on the daily life of the /odhisatta before he attained /$ddhahood, @e +as tr$thf$l in develo#ing k$sala +ith the aim to abandon and eradicate defilements, &e read in the 2ommentary to the B/asket of 2ond$ctC8 in the B9iscellaneo$s (ayingsC8 abo$t the +ay of #ractice of the /odhisatta d$ring the time he +as develo#ing the #erfections, .f someone +ants to reali-e the noble Tr$ths8 be he monk or layman8 he sho$ld consider +hat #ractice he sho$ld follo+ so that he +ill reali-e the noble Tr$ths8 and he sho$ld be tr$thf$l and sincere in his #ractice, &e read; $e should wor% energetically for the welfare of beings, be capable of enduring everything whether desirable or undesirable, and should spea% without deception"# This is only a short #hrase8 b$t +e can gras# the essence of it by considering it dee#ly and by a##lying it, .n order to be able to a##ly these +ords8 +e sho$ld be #atient +ith regard to +hat is desirable or $ndesirable, &e read; $e should spea% without deception" $e should suffuse all beings with universal loving-%indness and compassion" 'hatever causes suffering for beings, all that he should be ready to ta%e upon himself; and he should re!oice in the merits of all beings"# &e sho$ld consider +hat +as said abo$t a##lying energy for the +elfare of beings, &e sho$ld not have selfish motives8 not act for o$r o+n sake +hen +e are giving s$##ort to others, &e need energy8 other+ise +e co$ld not hel# others in an $nselfish +ay, &e sho$ld s$##ort others as far as +e are able to8 s$ch as sharing in the #erformance of their tasks8 alleviating their b$rden, !t s$ch moments +e can reali-e immediately that +e need energy +hen +e +ant to hel# others, &e can $nderstand that8 in order to eradicate defilements8 +e sho$ld follo+ the e:am#le of the /odhisatta<s #ractice, &e sho$ld a##ly energy for the +elfare of beings in +hatever +ay +e can8 de#ending on the sit$ation of o$r daily life8 even by +ay of s#eech8 by giving g$idance to others, .t may be some+hat tro$blesome for $s to hel# others8 b$t o$r s$##ort can be a condition for others also to develo# a great deal of k$sala in their lives, &e can give s$##ort to others if +e a##ly energy for their benefit, !s +e read in the 2ommentary; B@e sho$ld be ca#able of end$ring everything +hether desirable or $ndesirable,C &hen +e are infat$ated +ith something8 +e may reali-e that this is not ordinary attachment8

The Perfection of Truthfulness - #$! b$t a stronger degree of lobha, &e may be absorbed in the ob4ect of attachment8 b$t +hen satiEsam#a4aHHa arises +e can reali-e that +e sho$ld end$re everything8 +hether desirable or $ndesirable, .f +e very grad$ally learn to be #atient8 +e shall kno+ +hat the characteristic of tr$e #atience is, &e can acc$m$late #atience in all sit$ations8 no matter +hether +e e:#erience ob4ects thro$gh the bodysense or hear someone else<s s#eech, &e can learn to be #atient and not com#lain abo$t cold8 heat or diffic$lt sit$ations in life, Then +e shall $nderstand +hat #atience is, !s +e read in the 2ommentary8 Bhe sho$ld s#eak +itho$t dece#tion,C ! righteo$s #erson s#eaks in accordance +ith the tr$th8 +hereas an evil #erson $tters dece#tive s#eech, &hen +e do not s#eak according to the tr$th8 +e sho$ld scr$tini-e o$rselves in order to find o$t +hether +e are righteo$s or evil, !s +e read in the 2ommentary8 B@e sho$ld s$ff$se all beings +ith $niversal lovingEkindness and com#assion,C ne<s lovingEkindness sho$ld be $niversal8 +itho$t #artiality, Generally8 #eo#le have lovingE kindness for someone +ho is righteo$s8 not for an evil #erson, This sho+s that lovingEkindness and com#assion are not e:tended to all beings8 that they are not yet $niversal, .f someone has develo#ed lovingEkindness8 he can e:tend it to all beings8 be they righteo$s or evil, Then satiEsam#a4aHHa is a+are and $nderstands +hat is #ro#er and +hat is im#ro#er, &hen +e are angry and dis#leased8 +hen +e look do+n $#on someone +ho is evil or commits bad deeds8 +e have ak$sala cittaK o$r citta is similar to the citta of an evil #erson8 beca$se +e have contem#t for him, Even a short #hrase of the 5hamma can hel# $s to develo# satiE sam#a4aHHa and to have a gro+ing $nderstanding of the realities arising +ithin o$rselves8 so that +e can f$rther develo# k$sala, &e read in the 2ommentary; B@e sho$ld re4oice in the merits of all beings,C &hen +e notice someone else<s k$sala and +e re4oice in it8 +e are tr$thf$l8 +e are sincere in o$r a##reciation of his k$sala, &e may not be able to #erform a good deed o$rselves8 b$t +e can a##reciate someone else<s k$sala, .f +e do not a##reciate this8 the citta is ak$sala, The #erfection of tr$thf$lness is essential, &e read in the 2ommentary to the B/asket of 2ond$ctC in the 9iscellaneo$s (ayings that the #erfection of tr$thf$lness sho$ld be revie+ed th$s;

#$1 . The Perfections O'ithout truthfulness, virtue, etc", is impossible, and there can be no practice in accordance with oneRs vows" )ll evil states converge upon the transgression of truth" Gne who is not devoted to truth is unreliable and his word cannot be accepted in the future" Gn the other hand, one devoted to truth secures the foundation of all noble qualities" 'ith truthfulness as the foundation, he is capable of purifying and fulfilling all the requisites of enlightenment" *ot deceived about the true nature of phenomena, he performs the functions of all the requisites of enlightenment and completes the practice of the bodhisattva path"O !s +e read8 B+itho$t tr$thf$lness8 virt$e8 etc,8 is im#ossible,C This means that +itho$t tr$thf$lness8 one does not s#eak the tr$th8 acts +ith dece#tion8 and all one<s deeds are crooked, &itho$t tr$thf$lness8 one cannot observe sGla and there is no #ractice in accordance +ith one<s vo+s, Do+8 #a=iHH>8 means being steadfast in tr$thf$lness ), .f someone does not s#eak the tr$th he cannot act in accordance +ith his vo+, !s +e read in the 2ommentary8 B!ll evil states converge $#on the transgression of tr$th, ne +ho is not devoted to tr$th is $nreliable and his +ord cannot be acce#ted in the f$t$re,C Th$s8 +e see the significance of the #erfection of tr$thf$lness, This is tr$thf$lness and sincerity +ith regard to the right #ractice leading to the eradication of defilementsK it incl$des the develo#ment of all kinds of k$sala so that the noble Tr$ths can be reali-ed, &e need the #erfection of sacca8 tr$thf$lness8 +ith regard to the right #ractice; o$r sole #$r#ose sho$ld be the #enetration of the tr$e nat$re of realities, &e may not kno+ thoro$ghly and in all details +hat the right #ractice is, &e sho$ld reflect on the /odhisatta<s #ractice before he attained /$ddhahood and then +e shall kno+ that he gave an e:am#le of the right #ractice of k$sala8 k$sala that +as very s$btle and refined, &e can follo+ his e:am#le in o$r daily life, The #erfection of #aHH> sho$ld be develo#ed together +ith the other #erfections, &e cannot forego any of the #erfections8 beca$se each #erfection is a necessary s$##ort for the others, Tr$thf$lness8 sacca8 for e:am#le8 is necessary for the #erforming of generosity8 d>na, &itho$t tr$thf$lness generosity cannot reach f$lfilment, &itho$t tr$thf$lness the observance of sGla cannot reach accom#lishment, Th$s8 tr$thf$lness is essential for the f$lfilment of the other #erfections, &e read abo$t the meaning of tr$thf$lness in the BParamattha Notik>C8 the 2ommentary to the B($tta Ni#>taC8 The Gro$# of 5isco$rses8 .8 The
) The /odhisatta made a vo+ to attain /$ddhahood,

The Perfection of Truthfulness - #$' (nake 2ha#ter )08 W[avaka;

-he term sacca has several meanings+ it can mean truthfulness in speech (vc sacca), or it can mean truthfulness in abstaining (virati sacca)" 1t is steadfastness in the truth, in the abstention from a%usala %amma" 1t can mean truthfulness of view (di//hi sacca), truthfulness as to right view" 8acca can also refer to brahmana sacca (brahmin truths 3), paramattha sacca (ultimate truth) and ariya sacca (noble -ruths)" -he term 2saccena0 (by truthfulness), means, someone acquires a good reputation, because he spea%s the truth, because of sincerity" -he &uddhas, ?acce%a &uddhas and the ariyan disciples have a high reputation because of ultimate truth, paramattha sacca 4"# nly #aHH> can $nderstand the tr$e nat$re of each dhamma, @o+ever8 the develo#ment of #aHH> is conditioned by listening to the 5hamma8 and by considering it in all details, ne sho$ld develo# #aHH> grad$ally8 stage by stage, &e still have defilements8 b$t +e listen to the 5hamma and +e have taken ref$ge in the 5hamma d$ring this life, This sho+s that +e are follo+ing the +ay to develo# #aHH>8 so that the characteristics of realities that are a##earing no+ can be #enetrated, &e sho$ld follo+ in the footste#s of the /odhisattas and acc$m$late the #erfections, Peo#le say that they +ant to #ractise the 5hamma, The #ractice of the 5hamma is the abandoning of ak$sala; of lobha8 dosa and moha, Lobha sho$ld be abandoned +hen it arises8 that is the #ractice of the 5hamma, .f someone +ants to a##ly the 5hamma he sho$ld not delay this, &hen anger arises8 one sho$ld abandon it so that there is nonEhate8 that is the #ractice of the 5hamma, &hen 4ealo$sy8 stinginess or other kinds of ak$sala arise one sho$ld abandon them8 that is the #ractice of the 5hamma, @o+ever8 defilements cannot be eradicated according to o$r +ishes or e:#ectations, Even the /odhisatta +ho had acc$m$lated the #erfections d$ring inn$merable lives +as still s$sce#tible to the #o+er
) 2 Tr$thf$lness +ith regard to the holy life8 the life of someone +ho develo#s the eightfold Path leading to the eradication of defilements, They have reali-ed the tr$e nat$re of the #aramattha dhammas of citta8 cetasika8 r?#a and nibb>na,

#)6 . The Perfections of ak$sala8 beca$se he had not yet eradicated defilements, &e sho$ld reflect on the /odhisatta +ho acc$m$lated the #erfections in order to reali-e the noble Tr$ths, @e +anted to $nderstand the tr$th of the fo$r #aramattha dhammas8 of citta8 cetasika8 r?#a and nibb>na, &e sho$ld develo# #aHH> in order to reali-e the tr$th of 5hamma8 +e sho$ld see the benefit of sacca8 of the tr$th, The #aramattha dhammas +hich are the tr$e dhammas have inalterable characteristics, &e sho$ld find o$t +hat the tr$e characteristic is of citta8 cetasika8 and r?#a8 +hich are not self8 not a being or #erson, &e sho$ld find o$t +hat the tr$e nat$re of nibb>na is8 the dhamma that is different from citta8 cetasika and r?#a, .f someone seeks the tr$th8 he +ants to #enetrate it and hence he can see the benefit of the tr$th, @e sho$ld develo# all degrees of tr$thf$lness8 beginning +ith tr$thf$lness in s#eech, &e read in the 2ommentary to the B@>rita N>takaC Ino, M%)J that 7ing /rahmadatta +as at that time reigning in Dar>nasG, 7ing /rahmadatta in the #ast +as the Denerable Wnanda of the #resent time, The te:t states; )t that time, the &odhisatta was born in a brahmin family who possessed wealth worth eighty crores, and because of his golden comple ion his parents called him Doung Golds%in, $rita Bumra" 'hen he was grown up and he had been educated at -a%%asil, he thought+ 2-he treasure that my parents assembled is still there, but my parents who were see%ing that treasure have died, they do not e ist anymore"0 'hen he was considering this, he understood that he himself would also have to die, and hence he gave away his wealth and became a recluse in the $imlaya, where he cultivated Khna, until he could reali,e the five supernatural powers and the eight attainments" 'hen he wished to obtain salty or sour food, he left the forest, went to the city of @arnasA and reached the 6oyal ?ar%" 'hen the %ing saw him he had confidence in him and offered to have a dwelling place built for him in the 6oyal ?ar%" $e assigned an attendant to wait on him" -he recluse obtained food from the palace and he lived there for twelve years" :ater on the %ing went away to pacify a conflict at the frontier and committed the care of the recluse to the queen who from then on ministered to him with her own hands" Gne day she had prepared his food, and as he delayed his coming, she bathed in scented water, put on a soft tunic of fine cloth, and opening the lattice, she lay down on a couch and let the wind play upon her body" 'hen the recluse came flying through the air to the window, the queen heard the

The Perfection of Truthfulness - #)# rustling sound of his bar% garments" 'hen she stood up quic%ly, her robe of fine cloth fell off" )s soon as the recluse saw this, his defilements which had been dormant for thousands of aeons, rose up li%e a poisonous sna%e lying in a bo , and hence his s%ill in !hna disappeared" -he recluse who was unable to apply mindfulness, went inside, sei,ed the queen by her hand and then they gave themselves over to misconduct" $is misconduct was rumoured throughout the whole city and the %ing0s ministers reported this in a letter to the %ing" -he %ing could not believe what was told him and he thought+ 2-hey say this, because they are eager to damage him"0 'hen he had pacified the border country, he returned to @aranasA and as%ed the queen+ 21s the rumour true that the recluse $rita and you misconducted yourselves90 -he queen answered that it was true" -he %ing did not believe this, although the queen said that it was true" -he %ing went to the par%, saluted the recluse, and sitting respectfully on one side, he spo%e the first 8tan,a in the form of a question+

2Great brahmin, 1 heard it said, the recluse $rita leads a sinful life" 1 ta%e it that this is not the truth and you are pure of conduct90 -he recluse thought+ 21f 1 say that 1 did not indulge in sin, the %ing would believe me, but in this world there is no surer foundation than truthful speech" 8omeone who forsa%es the truth cannot attain &uddhahood, even if he sits in the sacred enclosure of the &odhi -ree" $ence 1 should only spea% the truth" 1n certain cases a &odhisatta may destroy life, ta%e what is not given to him, commit adultery, drin% strong liquor, but he may not tell a lie, speech that violates the truth"0 -herefore, spea%ing only the truth he uttered the second 8tan,a+

2-he rumours, great Bing, you have heard are true" 1nfatuated by the ob!ects of delusion, 1 have done wrong"0 $earing this the %ing spo%e the third 8tan,a+ 2Been pa>> is intent on what is beneficial" 1t can abandon lust that has arisen within you"

#)& . The Perfections 7or what benefit do you have pa>>, if you cannot dispel sinful thoughts"0 # (ick #eo#le generally de#end on medicine, Evenso8 keen #aHH> is like a medicine8 it is intent on +hat is beneficial and it can c$re $s from l$st that has arisen, &e read; -hen the recluse $rita pointed out the power of defilements to the %ing and spo%e the fourth 8tan,a+

27our defilements in the world, great Bing, are coarse and have great strength, -hey are+ lust, hate, ignorance and into ication" 'hen they overmaster beings, pa>> cannot develop, 1t is as if they fall into a great river"0 -he %ing on hearing this spo%e the fifth 8tan,a+

2Dou deserve praise $rita, you are a saint, ?erfect in sAla, of pure conduct, Dou are wise, with true pa>>"0 -hen $rita spo%e the si th 8tan,a+

2Cvil thoughts, great %ing, cause clinging to an image, -a%ing it for beautiful, and they are accompanied by e citement" -hey are bound to harm even a person with pa>>, who is inclined to the e cellence of recluseship"0 # These +ords can remind $s of the danger of defilements, (omeone may believe that he is o$t of danger beca$se he has develo#ed a certain degree of #aHH>8 b$t he sho$ld not be neglectf$l, !k$sala can even harm a #erson +ith #aHH>8 +ho has a keen interest in the 5hamma and en4oys its benefit,

The Perfection of Truthfulness - #)$ &e read; -he %ing, encouraging the recluse $rita to ma%e an effort to abandon his defilements, spo%e the seventh 8tan,a+

2:ust arises in your body, and destroys your beauty 3 )bandon lustful e citement, )nd you will prosper, Dou will be praised by many for your wisdom"0 #

&hen the /odhisatta heard this8 he co$ld regain his a+areness and consider the danger in sense #leas$res, There$#on he s#oke the eighth (tan-a;

8ense pleasures are blinding, they cause much suffering" -hey in!ure gravely" 1 shall loo% for the root of sensuousness, 1 shall cut down lust with its bonds"# The root of sens$o$s desire is $n+ise attention8 ayoniso manasik>ra, F$rther on +e read that the recl$se develo#ed samatha and co$ld again attain 4h>na, @e sa+ the danger of d+elling in an $ns$itable #lace8 that +as the royal #ark, Therefore8 he ret$rned to the forest to be free from all taint of +omankind, &hen he had come to the end of his life8 he entered the /rahma #lane, The /$ddha told this story in the Neta Grove beca$se of a discontented monk, &hen this monk sa+ a bea$tif$lly attired +oman8 defilements arose in him and he +anted to leave monkhood, &hen he +as bro$ght against his +ill to the /$ddha by his teacher and #rece#tor8 and the /$ddha asked him +hether it +as tr$e that he +as a backslider8 this monk said that it +as tr$e, There$#on the /$ddha said; C9onk8 defilements do not lead to ha##iness8 they destroy good A$alities8 they ca$se rebirth in hell, &hy sho$ld yo$r defilements not ca$se yo$r
) DaPPa8 a##earance or A$ality,

#)) . The Perfections destr$ctionR &hy sho$ld a strong +ind that strikes 9o$nt (iner$ not carry off a +ithered leafR . myself8 d$ring the life . +as the recl$se @>rita8 had acA$ired the five s$#ernat$ral #o+ers and the eight attainments8 and . strived after a+akening +isdom, @o+ever8 ins#ite of this8 . +as8 beca$se of this kind of defilement8 $nable to have a+areness and . fell a+ay from 4h>na,C The /$ddha ta$ght this story so that +e co$ld see the disadvantage of ak$sala and the #o+er of acc$m$lated defilements, &e sho$ld reflect on +hat +e read; B&hy sho$ld a strong +ind that strikes 9o$nt (iner$ not carry off a +ithered leafRC &e all have defilements that are not yet eradicated and +e are therefore not as steady as 9o$nt (iner$8 +e are only like +ithered leaves8 +hich are light and can be blo+n a+ay by the +ind8 the +ind of lobha8 dosa and moha, &e read; 'hen the &uddha had told the $rita Kta%a, he e plained the -ruths and after he had finished, that mon% attained the fruition of arahatship"# Tr$thf$lness is sincerity in the develo#ment of k$sala to the degree of a #erfection, .f there is no tr$thf$lness8 no sincerity in one<s actions8 they cannot reach accom#lishment, (acca8 tr$thf$lness8 is necessary for all kinds of k$sala8 be it d>na8 sGla or mental develo#ment, ne sho$ld not neglect the develo#ment of even the slightest degree of k$sala, .f one develo#s the #erfections in order to abandon defilements8 one sho$ld notice also s$btle defilements s$ch as dece#tive s#eech even +ith regard to small matters, .f dece#tive s#eech becomes someone<s habit8 it +ill be easy to s#eak a lie and he +ill believe that it is not +rong to do so, .f someone abstains from dece#tive s#eech8 if he is tr$thf$l8 and acts in accordance +ith his #romise8 tr$thf$lness +ill become nat$ral to him, Then he is able to see the danger of ak$sala at the moment he tells a lie, Even dece#tive s#eech concerning $nim#ortant matters is ak$sala8 b$t if someone acc$m$lates dece#tive s#eech all the time8 he does not see its danger, Th$s8 +e see that it is not easy to discern the characteristic of ak$sala, &e can have $nderstanding of realities stemming from listening to the 5hamma b$t this does not mean that +e kno+ their characteristics +hen they are a##earing, &e sho$ld f$rther develo# $nderstanding in conformity +ith +hat +e learnt by listening and +e sho$ld be a+are of realities, &e may be dece#tive in s#eech8 be it even a little8 or +e may

The Perfection of Truthfulness - #)+ not act in accordance +ith o$r #romise8 b$t +hen satiEsam#a4aHHa arises it can reali-e that this is ak$sala, 9any ak$sala cittas arise in a day8 b$t +e do not kno+ this beca$se of o$r forgetf$lnessK there is no a+areness of the characteristics of realities8 no $nderstanding of them as they are, 6nderstanding has to be very detailed and refined so that the characteristics of realities can be kno+n as they are, The develo#ment of sati#a==h>na +ill lead to a more #recise discrimination bet+een different realities and th$s8 #aHH> is able to kno+ the characteristic of ak$sala, &hen ak$sala arises #aHH> can kno+ +hat ty#e of ak$sala arises8 and it can kno+ its characteristic as different from k$sala, .n this +ay k$sala dhamma can grad$ally be f$rther develo#ed, The #erfection of tr$thf$lness accom#anies the #erfection of #aHH>, &e sho$ld make an effort to kno+ +hat sacca8 tr$thf$lness8 is; sincerity in the develo#ment of k$sala8 no deviation from k$sala, .f +e ha##en to deviate from k$sala +e sho$ld kno+ that k$sala has not yet reached accom#lishment, $r defilements are still very strong and +itho$t #aHH> +e easily deviate from k$sala, &hen satiEsam#a4aHHa arises it can reali-e +hen +e go +rong and this is a condition for restraint in the f$t$re, Tr$thf$lness that is s$#erior8 ariya sacca8 is the tr$th #enetrated by the ariyan, The #enetration of the noble Tr$ths is the condition for becoming an ariyan8 an enlightened #erson, !t this moment +e try to listen and to $nderstand the tr$e 5hamma, Nothing else can be as beneficial in o$r life as the $nderstanding of the tr$th of realities ), &e sho$ld make an effort to $nderstand the realities that are a##earing and to develo# also all other kinds of k$sala, The characteristics of realities can be #enetrated in conformity +ith the $nderstanding acA$ired thro$gh listening to the 5hamma and the st$dy of it, !t this moment realities are arising and falling a+ay8 they are not a being8 not a #erson8 not self, @o+ever8 +e are not able to see the arising and falling a+ay of realities beca$se of o$r many defilements and beca$se of ignorance that hides the tr$th, &e need the #erfection of tr$thf$lness8 so that +e are sincere in the develo#ment of all degrees of k$sala thro$gh body8 s#eech and mind8 be it d>na8 sGla or bh>vana, ther+ise +e shall be over+helmed by the #o+er of ak$sala, (eeing the benefit of tr$thf$lness is a condition for acc$m$lating it, &e may contem#late tr$thf$lness +ithin o$rselves8 b$t +e sho$ld also reflect on the tr$thf$lness of the /$ddha +hen he +as still the /odhisatta and
) /y develo#ing $nderstanding of the tr$th of realities8 #aramattha sacca8 one +ill #enetrate the fo$r noble Tr$ths and this is the $ltimate benefit of tr$thf$lness,

#)/ . The Perfections develo#ed the #erfection of tr$thf$lness, &e read in the B/asket of 2ond$ctC ...8 ))8 2ond$ct of 7aPhadG#>yana abo$t 7aPhadG#>yana +ho +as dissatisfied for more than fifty years +ith his life as a recl$se8 and +ho only for the last seven days co$ld lead this life +ith confidence; )nd again, when 1 was BaFhadApyana 4 , a seer, 1 fared dissatisfied for more than fifty years" *o one %new of this dissatisfied mind of mine for 1 told no one; the dissatisfaction went on in my mind" ) fellow &rahma-farer, (aFQavya, a friend of mine, a great seer, in conne ion with a former deed, acquired impalement on a sta%e" 1, after attending to him, restored him to health" $aving as%ed permission 1 went bac% to what was my own hermitage" ) brahman friend of mine, bringing his wife and little son- the three people, coming together, approached as guests" 'hile 1 was e changing greetings with them, seated in my own hermitage, the youth threw a ball along (and) angered a poisonous sna%e" -hen that little boy, loo%ing for the way by which the ball had gone, touched the head of the poisoned sna%e with his hand" )t his touch, the sna%e, angered, relying on its strong venom, angry with utmost anger, instantly bit the youth" )s he was bitten by the poisonous sna%e the youth fell to the ground, whereby afflicted was 1; that sorrow (of the parents) wor%ed on mine" ;omforting them that were afflicted, sha%en by grief, first of all 1 made the highest, supremely glorious asseveration of truth+ 27or !ust seven days, 1, with a mind of faith, desiring merit, fared the &rahma-faring" Hntil that time, my faring for more than fifty years 1 fared unwillingly" &y this truth may there be well-being, the poison destroyed, may Da>>adatta live"0 'ith this (asseveration of) truth made by me, the brahman youth who had
) 2 (ee also 7aPhadG#>yana N>taka8 no, MMM, 7aPha means black, @is body became stained +hen he sat $nder his friend 9aPXavya<s body +ho +as im#aled on a stake and dri##ing +ith blood,
)

The Perfection of Truthfulness - #)! trembled with the strength of poison, rousing himself, stood up and was well" -here was no one equal to me in truth- this was my perfection of -ruth"# &e read in the 2ommentary to this #assage; -he &odhisatta who was in that life named .ipyana, went to see his friend (aFQavya" $e ((aFQavya) was impaled on a sta%e and because .ipyana e celled in sAla he did not neglect this recluse" $e stood there leaning on a spear throughout the three watches of the night" $e acquired the name Banhadipyana (%anha meaning blac%), because his body became blac% by the drops of blood that streamed from the recluse (aFQavya0s body and that had dried up" Puestion+ 'hat is the cause that the Great (an who during many thousands of e istences had the inclination to renunciation and who found happiness in the brahma-faring, was in this life dissatisfied with it9 )nswer+ -his was because of the instability that is characteristic of nonenlightened people" Puestion+ 'hy did he not enter again the married state9 )nswer+ )t first he saw the disadvantage in the sense pleasures, and because of his inclination to renunciation he became a mon%" $owever, because of the lac% of wise consideration he became dissatisfied with the brahmafaring" )lthough he could not abandon that dissatisfaction, he disli%ed to be blamed by people who might say, 2Banhadipyana raves on and on, he is unreliable" $e left his wealth and went forth from the household life; he left his possessions and then he wants to return again to these"0 &ecause he feared that his sense of shame and fear of blame would be destroyed, the Great (an, full of suffering and unhappy feeling, even cried and shed tears that streamed over his face" 1n this way he continued the brahma-faring and he did not leave it"# !s +e read in the B/asket of 2ond$ctC8 the /odhisatta highly val$ed tr$thf$lness, @e s#oke the tr$th8 saying that he +as only for seven days a recl$se +holeheartedly8 +ith f$ll confidence in k$sala, @e e:#ressed his confidence in k$sala and in tr$thf$lness by a solemn $tterance8 an B!ssertion of Tr$thC, This +as the condition for the brahman yo$th to recover, !n B!ssertion of Tr$thC is a forcef$l affirmation of faith in the tr$th +hich can create a direct effect on someone else<s condition ), (ome #eo#le may have do$bts abo$t the B!ssertion of Tr$thC referred to in the above A$oted #assage, r8 they may have heard that an !ssertion of Tr$th can bring its res$lt according to one<s +ish, @o+ever8
) . have added this +hole #aragra#h +ith an e:#lanation of B!ssertion of Tr$thC,

#)1 . The Perfections +hen a #erson has to e:#erience s$ffering and distress8 he cannot8 in order to overcome his s$ffering8 $tter an !ssertion of Tr$th +itho$t kno+ing +hat tr$thf$lness is and +itho$t $nderstanding its high val$e, .t is essential that one8 before making an !ssertion of Tr$th8 sees the s$#eriority and the benefit of tr$thf$lness, 9oreover8 it is necessary to develo# the #erfection of tr$thf$lness, .f someone develo#s k$sala and his goal is the reali-ation of the fo$r noble Tr$ths8 he sho$ld kno+ that the +ay leading to this goal is the develo#ment of all the #erfections, .f someone acc$m$lates the #erfection of tr$thf$lness together +ith the other #erfections so that they gain strength8 and if he sees the benefit of tr$thf$lness8 he may e:#ress an !ssertion of Tr$th, @o+ever8 not everyone can do so8 it also de#ends on the #o+er of his k$sala and the degree of his $nderstanding of tr$thf$lness, Everybody sho$ld kno+ for himself +hat degree of k$sala he +ants to develo# and to +hat e:tent, .f someone does not listen to the 5hamma and does not acc$m$late all kinds of good A$alities8 he may not even be intent on the develo#ment of k$sala, @e may only be infat$ated +ith #leas$res and #erform very fe+ good deeds, &hereas if someone has listened also in #ast lives to the 5hamma of former /$ddhas8 if he has contem#lated the 5hamma and acA$ired more $nderstanding8 he +ill be inclined to develo# k$sala, (ome #eo#le may8 thro$gho$t life8 have no inclination to develo# k$sala as m$ch as they are able to, They may not have the acc$m$lated conditions to even think of k$sala8 and therefore8 they cannot #erform it, (omeone may not be intent on hel#ing others8 or he has +rong $nderstanding abo$t k$salaK he may +onder +hy he sho$ld tire himself or take the tro$ble to hel# others, This sho+s $s the diverse nat$re of the cittas +e acc$m$late day after day, (ome #eo#le8 even if they have listened to the 5hamma8 may not be able to forgive others8 beca$se they cannot a##ly the 5hamma, &e have to acc$m$late k$sala from no+ on so that it can be f$rther develo#ed, &e can begin to be intent on forgiving others8 not disa##roving of them, !ll of $s +ho traverse the cycle of birth and death have many defilements and hence +e sho$ld develo# all the different +ays of k$sala so that defilements can be eradicated, .f +e merely think abo$t develo#ing k$sala8 k$sala +ill not be strong eno$gh to be a condition for sincerity and tr$thf$lness8 for the #ractice in conformity +ith o$r resol$tions, The acc$m$lation of +holesome A$alities is the condition for tr$thf$lness in action and s#eech, &e have to contin$e to

The Perfection of Truthfulness - #)' acc$m$late k$sala so that +e shall not be neglectf$l in a##lying k$sala8 in #ractising it, .t is diffic$lt to kno+ the tr$th8 also in +orldly matters, For e:am#le8 +hen +e hear ne+s thro$gh different media abo$t an event that occ$rred near to $s or far a+ay8 it is diffic$lt to find o$t +hether it is tr$e, &hat +e hear is sometimes not tr$e8 b$t +e take it for the tr$th, $r conf$sion8 o$r defilements make it most diffic$lt to kno+ +hat is tr$e, To kno+ realities as they are is even more diffic$lt than kno+ing the tr$th of +orldly matters, &e sho$ld see the val$e of tr$thf$lness8 incl$ding sincerity +ith regard to o$rselves, &e sho$ld develo# tr$thf$lness in action8 s#eech and tho$ghts8 even in seemingly $nim#ortant matters, This means8 tr$thf$lness in s#eech8 also +hen it regards a##ointments or #romises, ne may believe that these matters are $nim#ortant, &e sho$ld kno+ +hat ty#e of citta arises +hen +e feel that +ith regard to $nim#ortant matters +e do not need to be tr$thf$l to act in accordance +ith o$r s#eech and tho$ghts, The citta of each #erson is most intricate8 and if there is no #aHH> accom#anying sati8 it is im#ossible to $nderstand that even a slight degree of ak$sala that arises is conditioned by o$r acc$m$lations, 5efilements have been acc$m$lated not only d$ring this life b$t also in #ast lives, $r life today is conditioned by #ast lives and the acc$m$lation of defilements +ill contin$e from life to life, (omeone +ho earnestly develo#s #aHH> sho$ld not only be intent on kno+ing the tr$th8 b$t he sho$ld also strive after the eradication of his defilements8 so that he is tr$thf$l in action and s#eech, @e sho$ld be steady and firm in the develo#ment of k$sala8 incl$ding the follo+ing #erfection; the #erfection of determination8 adi==h>na #>ramG,

#+6 . The Perfections

Chapter 8
The Perfection of etermination
The 2ommentary to the B/asket of 2ond$ctC defines the #erfection of determination8 adi==h>na8 as follo+s; .etermination has the characteristic of determining upon the requisites of enlightenment 3; its function is to overcome their opposites; its manifestation is unsha%eableness in that tas%; the requisites of enlightenment are its pro imate cause"# The #erfection of determination8 adi==h>na #>ramG8 is the firm determination to reali-e the fo$r noble Tr$ths8 even tho$gh one has to go a long +ay and it +ill take an endlessly long time to reach the goal,
) These are the ten #erfections, 5etermining $#on the reA$isites of enlightenment means8 having the firm determination to develo# the ten #erfections,

The Perfection of etermination - #+# @o+ever8 if one develo#s the Path +ith firm determination one +ill event$ally reach the goal, 5etermination in this life means determination to develo# each kind of k$sala +ith the aim to reali-e the fo$r noble Tr$ths, &e sho$ld not deviate from this goal by aiming for the #leasant ob4ects of gain8 hono$r8 #raise and +ellbeing8 or visible ob4ect8 so$nd8 odo$r8 flavo$r and tangible ob4ect, .n that case8 +e +o$ld acc$m$late clinging instead of giving $# and abandoning, The #erfection of determination +ill lead to detachment from desire for sense ob4ects, .f +e are infat$ated +ith the sense ob4ects8 if +e are del$ded by them and cling to them8 +e shall +ish to have them again and again and +e shall never be satisfied, Then +e shall not be inclined to develo# the #erfections in order to eradicate defilements, 9any different ty#es of citta arise and fall a+ay; k$sala cittas arise and shortly after+ards ak$sala cittas arise, (ometimes +e have determination for k$sala citta b$t +hen ak$sala citta arises and ind$ces $s to give in to ak$sala8 +e easily give $# k$sala and +e #$rs$e ak$sala, This sho+s that +e need firm determination for the eradication of defilements, .f +e +ant to reali-e the fo$r noble Tr$ths +e sho$ld see the benefit of being $nshakeable in the develo#ment of k$sala dhammas and the abandonment of defilements, .f +e lack the #erfection of determination8 k$sala dhammas cannot develo#, No+ . +ish to s#eak abo$t the life of the /odhisatta d$ring +hich he develo#ed the highest degree of the #erfection of determination8 the #aramattha#>ramG I$ltimate #erfectionJ of adi==h>na ), &e read in the 2ommentary to the B/asket of 2ond$ctC I..., *8 2ond$ct of &ise TemiyaJ 2 that the /$ddha related one of his #ast lives; 'hen 1 was the son of the %ing of Bsi, 1 was named (Mga-?a%%ha (meaning deaf and cripple), but people called me -emiya E" (y father and mother and other people called me (Mga-?a%%ha because they considered me dumb and cripple" )s the &odhisatta (born) in that life, 1 caused great rapture and !oy to the %ing and the ministers and therefore 1 received the name -emiya"# Th$s8 he had t+o names8 Temiya and 9?gaEPakkha8 beca$se of
) 2 % The ten #erfections can also be classified as thirty #>ramGs; ten basic #>ramGs8 ten intermediate #>ramGs and ten $ltimate #>ramGs I#aramattha#>ramGJ, N>taka no, Q%08 9?ga#akkha N>taka, Temiya means +et, n the day of his birth a great sho+er of rain made him +et,

#+& . The Perfections different reasons, &e read; .uring that life %ing Bsir! ruled in @rnasA" $e had si teen thousand wives, but not one of them conceived either son or daughter" -he citi,ens were worried, saying, 2Gur %ing has no son to %eep up his lineage0, and they begged the %ing to pray for a son" )ll those wives worshipped the moon, but they obtained no children" *ow his chief queen ;anddevA, the daughter of the %ing of the (addas, was leading a virtuous life and the %ing as%ed her also to pray for a son" Gn the day of the full moon she observed the Hposatha vows and while she reflected on her virtuous life she made an act of truth, saying, 21f 1 have never transgressed sAla, may by this assertion of truth a son be borne to me"0 )t that time the &odhisatta was conceived in the womb of queen ;anddevA" 'hen the &odhisatta was born, also five hundred young nobles were born in the ministers0 houses" -he %ing ordered that these young nobles would be the retinue of the royal prince" $e sent five hundred wetnurses and five hundred princely dresses to the five hundred young nobles" (oreover, he arranged for si ty-four wetnurses to ta%e care of the &odhisatta" 'hen the young prince was one month old the wetnurses brought him to the %ing and the %ing placed him on his hip" *ow at that time four robbers were brought before him to be sentenced" Gne of them was sentenced by the %ing to receive a thousand stro%es from whips barbed with thorns, another to be imprisoned in chains, the third to be smitten with a spear and the fourth to be impaled" 'hen the &odhisatta heard the verdict spo%en by his father, he became disenchanted, because he was afraid of committing grievous acts which would result in rebirth in hell" -he ne t day the wetnurses laid him on a bed under a white umbrella, and after a short sleep he opened his eyes and saw the white umbrella" $e pondered, 27rom whence have 1 come into this palace90 &y his recollection of former lives he remembered that he had once come from a heavenly plane and then, while he recollected the life previous to that one, he remembered that he had suffered in the 2Hssada $ell0" 'hen he recollected his life before that one, he remembered that he had been the %ing in this very city" -he following thoughts occurred to him+ 21 do not need the %ingdom" $ow can 1 escape from this house of robbers90 -hen a goddess who dwelt in the umbrella and who had in a previous life been his mother, was see%ing his benefit and she advised him to pretend to be dumb, cripple and deaf, so that he could escape from becoming the %ing" 7rom then on the &odhisatta pretended to be dumb, cripple and deaf" $is parents and the wetnurses, when ta%ing into account the formation of the

The Perfection of etermination - #+$ !aws of the dumb, the structure of the ears of the deaf, the hands and the feet of the crippled, noticed that all those characteristics were not to be found in him" -hey thought that there should be a reason for his behaviour" -herefore, they started to test the prince by giving him no mil% for a whole day" )lthough he was hungry, he uttered no sound to ma%e %nown that he wanted mil%" $is mother thought, 2-he boy is famished, the wetnurses should give him mil%0 and she made the wetnurses gave him mil%" -hey gave him mil% at intervals for a whole year, but they could not discover his wea% point" -he wetnurses thought that children usually li%e ca%es, dainties, fruits, toys and different %inds of special food" -hey gave him all those things so that they could test whether he was really handicapped, but during the five years they tested him they could not discover any wea% point" -hen the wetnurses thought that children usually are afraid of fire, of a wild elephant, of serpents, of a man brandishing a sword, and therefore they tested the prince with those things, but he did not see any danger in them" -he &odhisatta was unsha%able in his resolution because he thought of the danger of hell" $e thought, 2the danger of hell is more fearful, it is a hundredfold, a thousandfold, even a hundredthousandfold more fearful"0 -he wetnurses who tested him in these ways did not see any wea% point in the &odhisatta" -hey thought that children usually li%e to watch mimes and therefore they arranged for an assembly of mimes, they arranged for players of conches and drums to cause deafening noises, but they could not ma%e the &odhisatta change his mind" -hey lighted lamps in the dar%ness or a bla,e of fire to light up the dar%ness" -hey smeared his whole body with molasses and let him lie down in a place infested with flies" -hey did not let him bathe and made him lie down in his e crements and urine" ?eople were sarcastic towards him, they ridiculed and scolded him, they disapproved of him, because he was laying in his own urine and e crement" -hey lighted pans of bla,ing hot fire and put these in the bed under him, they used many tric%s to test him, but inspite of all this they could not ma%e the prince change his mind" -he wetnurses tested him until he was si teen years old" -hey considered, 2'hen children are si teen years old, no matter whether they are cripple, deaf and dumb, they all delight in what is en!oyable, or they want to see things that are worth seeing" -herefore we shall arrange for women performing dramas to seduce the prince"0 -hey bathed him in perfumed water and adorned him li%e a son of the gods, they invited him to a royal suite full of pleasing things" -hey filled his inner chamber with flowers, with unguents and garlands, !ust as a dwelling of the gods" -hey made the women

#+) . The Perfections who loo%ed as graceful as )passara goddesses wait on the prince in order to seduce him and to cause him to ta%e delight in them" $owever, the &odhisatta, in his perfect wisdom, stopped his inhalations and e halations, hoping that the women would not touch his body" 'hen those women could not touch the prince0s body, they thought, 2-his boy has a rigid body, and thus, he is not a human, but he must be a ya%%a"0 -hen they all returned" $is parents could not cause him to change his mind, though they tried him for si teen years with great tests and many smaller ones" -hey implored him to change his mind many times, saying, 2?rince -emiya, dear child, your parents %now that you are not dumb, because your mouth, ears and legs are not li%e those of someone who is dumb, deaf and crippled" Dou are the son your parents were wishing for" .o not destroy us now, but deliver us from the blame of all the %ings of 6ose )pple :and0" -hough they entreated him in this way, the boy pretended not to hear them" -hen the %ing summoned the fortune-tellers who said that the prince0s feet etc, were not li%e those of someone who is crippled" -hey said, 2-his boy is not crippled, dumb and deaf" &ut he is a person of ill-luc%" 1f such a person would stay in your palace, three dangers are threatening+ to your life, to your power and to the queen" &ut when he was born, we did not want to cause grief to you and therefore we said that the prince had all auspicious characteristics"0 -he %ing who was afraid of these dangers gave a command to put the boy in an impropitious chariot, ta%e him out by the bac% gate and bury him in the charnel ground" 'hen the &odhisatta heard this he greatly re!oiced, and he thought, 2-he wish 1 had for a long time will reach fulfilment"0 'hen queen ;anddevA %new that the %ing had given a command to bury the prince, she visited the %ing and as%ed him as a boon to give the %ingdom to the prince" -he %ing said, 2Dour son is ill-luc%, 1 cannot give him the %ingdom"0 -hereupon, the queen said, 21f you will not give it to him for his whole life, give it to him for seven years"0 -he %ing said, 21 cannot give it"0 -he queen said, 2-hen give it to him for si years, for five, four, three, two, for one year" Give it to him for seven months, for si , five, four, three, two months, one month, for half a month, or even for seven days only"0 -he %ing then consented" -hereupon queen ;anddevA had her son adorned

The Perfection of etermination - #++ and a proclamation was made in the city to the beat of the drum, with the announcement, 2-his is the reign of prince -emiya0" $e was seated upon an elephant with a white umbrella held over his head, and he was triumphantly led around the city" 'hen he had returned he was laid on his royal bed" Pueen ;anddevA implored him all night, 2G -emiya, 1 did not sleep for si teen years, 1 have wept because of you, my child, so that my eyes have become swollen and my heart is pierced with sorrow" 1 %now that you are not cripple, deaf and dumb, do not ma%e me utterly destitute"0 -he queen implored the prince day after day for five days" -hen on the si th day the %ing summoned the charioteer 8unanda and said to him+ 2Carly tomorrow morning you have to ta%e the boy in an unluc%y chariot, and bury him in the charnel ground; then fill the whole well up with earth and return"0 'hen the queen heard this, she said to her son+ 2(y child, the %ing of Bsi has given orders that you are to be buried in the charnel ground tomorrow" -omorrow you will die"0 'hen the &odhisatta heard this, he greatly re!oiced that his si teen years of endeavour had almost come to an end" &ut his mother0s heart was as it were cleft" )t the end of that night, in the early morning, the charioteer yo%ed the chariot and let it remain at the gate" $e came to queen ;anddevA and said, 2G queen, be not angry with me" 1 !ust follow the %ing0s command"0 -hen he carried the prince and came down from the palace" -he queen lamented with a loud cry and collapsed" -hen the &odhisatta loo%ed at his mother and thought, 2'hen 1 do not spea% she will die because of her sorrow, and thus, 1 would li%e to spea%"0 &ut he refrained from spea%ing with the thought, 21f 1 spea%, my efforts of si teen years will have become fruitless" &ut if 1 do not spea%, it will be to the benefit of myself and my parents"0 -hen the charioteer lifted him into the chariot, and it went a distance of three leagues and there the end of a forest appeared to the charioteer as if it were a charnel ground" $e thought that it was a suitable place and turning the chariot he stopped it by the roadside" $e too% off all the &odhisatta0s ornaments and laid them down" -hereupon he too% a spade and began to dig a hole not far from there" 'hen the charioteer 8unanda was digging the hole, the &odhisatta thought, 2-his is my time for effort"0 $e rose up, rubbed his hands and feet and he thought that he still had strength" $e thought that he could come down from the chariot, and so he did" $e wal%ed bac%wards and forwards several times and thought that he had the strength to go even a hundred leagues" $e sei,ed the bac% of the chariot and lifted it up as if it were a toy-cart for children" $e reflected, 21f the charioteer would want to harm me, 1 have enough strength to defend myself"0"""""""#

#+/ . The Perfections &e then read that the /odhisatta ta$ght the 5hamma to the charioteer8 saying, Dou are dependent on me, the son of the %ing" 1f you bury me in the forest, you will commit evil" 1t is as if a person who sits or lies in the shade of a tree will not brea% the branches" &ecause someone who harms his friend is an evil person" -he %ing is li%e the tree, 1 am li%e the branch, and you, charioteer, are li%e the traveller who sits in its shade" 1f you bury me in the forest, you commit an evil deed"# &e read f$rther on that +hen the charioteer heard this8 he im#lored the /odhisatta to ret$rn8 beca$se he kne+ that he +as not d$mb, The /odhisatta e:#lained the reason +hy he did not +ant to ret$rn8 and he s#oke abo$t his inclination to become a recl$se, @e e:#lained abo$t his #ast lives and his fear of the danger of hell, &hen the charioteer had listened to the /odhisatta<s teaching of 5hamma8 he +anted to a##ly it and also become a recl$se, There$#on the /odhisatta said8 G, charioteer, ta%e the chariot bac% and return after you have paid your debts, because a recluse should not have debts, as is the e hortation of all hermits"# Then he sent the charioteer back to the king, The charioteer took the chariot and the ornaments8 +ent to visit the king and informed him of +hat had ha##ened, The king de#arted from the city together +ith his fo$rfold army8 the +etn$rses8 the citi-ens and the villagers8 in order to visit the /odhisatta, The /odhisatta +anted to become a recl$se and sat do+n on a cloth made of branches, @e attained the eight attainments and the five s$#ernat$ral kno+ledges IabhiHH>sJ, @e sat do+n in a h$t +ith great delight in his recl$seshi#, The king of 7>si +ent to see the /odhisatta and e:horted him to r$le over the kingdom, Prince Temiya ref$sed this, @e ta$ght 5hamma to the king in many different +ays8 and this +as a condition for the king to have a sense of $rgency and to see the im#ermanence and the disadvantages of sense #leas$res, @e sa+ the benefit of detachment from them and +anted to become a recl$se8 together +ith A$een 2and>devG and many of the co$rtiers, They all at the end of life +ere reborn in the /rahma +orld, The /$ddha said at the end of this story that the goddess +ho +as d+elling in the +hite $mbrella at that time +as 6##alavaPP>8 that the charioteer +as the Elder (>ri#$tta8 the #arents the royal family8 the

The Perfection of etermination - #+! co$rt the /$ddhist follo+ers and the +ise Temiya the /$ddha himself8 the #rotector of the +orld, The #erfection of determination of the /odhisatta +hich +as of the highest degree I#aramattha or $ltimateJ in that life is the Badi==h>na #aramattha #>ramGC, The #erfection of determination is the firm resolve for k$sala +ith the aim to develo# #aHH> and to eliminate defilements, @o+ever8 one may not have acc$m$lated this #erfection s$fficiently, &e may see that k$sala is beneficial8 that it sho$ld be develo#ed and acc$m$lated8 and that o$r determination for k$sala sho$ld become stronger, /$t it is diffic$lt to remain steadfast in o$r resol$tion8 beca$se +e have acc$m$lated so m$ch ak$sala, !k$sala is the condition for being $nstable8 not steadfast in the determination to develo# k$sala, (omeone +ho st$died the 5hamma +as reflecting on the cycle of birth and death and on the e:tent of his defilementsK he longed for the end of rebirth, @o+ever8 desiring the end of rebirth is not the same as being steadfast in one<s determination to develo# #aHH>, This #erson did not take an interest in the develo#ment of sati#a==h>na8 even tho$gh he had listened to the 5hamma and sa+ the benefit of sati#a==h>na, @e +as not steadfast in his determination to listen to the 5hamma and develo# #aHH>K he had no conditions for the #erfection of determination, &e sho$ld not be neglectf$l in o$r determination for k$sala, 5ay after day +e are infat$ated +ith the ob4ects a##earing thro$gh eyes8 ears8 nose8 tong$e and bodysense8 and +e are absorbed in thinking of the ob4ects +e e:#erience, .f +e often listen to the 5hamma8 +e acc$m$late the inclination to contem#late the 5hamma instead of thinking of insignificant things, Even if +e do not al+ays have the o##ort$nity to listen8 +e may still reflect on the 5hamma and this sho+s $s the strength of acc$m$lated inclinations, .t reminds $s not to be neglectf$l +ith regard to the #erfection of determination, The 5hamma as ta$ght by the /$ddha is of immense benefit to all of $s, &e sho$ld contem#late the 5hamma in all details, .f +e +ish to develo# #aHH> and all the different +ays of k$sala8 +e sho$ld not neglect kno+ing and $nderstanding o$r o+n ak$sala, ther+ise +e cannot acc$m$late the #erfections of determination and of tr$thf$lness, .f +e see the danger and disadvantage of ak$sala8 it can condition the firm resol$tion to develo# k$sala +ith the aim to eradicate defilements8 and this is the #erfection of determination, .f a #erson does not kno+ himself as he really is and if he believes himself to be s$#erior to other

#+1 . The Perfections #eo#le8 he is attached to the good A$alities he erroneo$sly #retends to have, &e are f$ll of all kinds of ak$sala8 no matter +hether +e are eating8 en4oying o$rselves or #erforming o$r tasks in daily life, .f +e do not kno+ o$rselves as +e really are and if +e take o$rselves for a righteo$s #erson +ho does not need to develo# k$sala8 +e do not notice that +e are g$ided by ak$sala, !s +e develo# the #erfection of determination8 +e shall be steadfast in o$r resol$tion to develo# #aHH> thro$gh the st$dy and #ractice of the 5hamma +ith the aim of eradicating all defilements, &e also need the #erfection of tr$thf$lness and this means that +e sho$ld be sincere and straightfor+ard in o$r determination, .f +e do not develo# the #erfection of tr$thf$lness +e shall vacillate and be defeated by ak$sala, &e can see that +e need a refined and detailed $nderstanding of o$r different cittas for the develo#ment of k$sala, &e sho$ld not be neglectf$l +ith regard to this, &e read in the 2ommentary to the B/asket of 2ond$ctC abo$t fo$r dhammas +hich are firm fo$ndations8 adi==h>na dhammas8 dhammas that are basic to all the #erfections, These are; tr$thf$lness8 sacca8 relinA$ishment8 c>ga8 calm or #eace8 $#asama8 and #aHH>, The fo$ndation dhamma of tr$thf$lness8 sacca8 is steadfastness in tr$thf$lness, &e can verify for o$rselves to +hat e:tent +e are stable in tr$thf$lness and sincerity, ne may reali-e that one is not steadfast in tr$thf$lness, &e sho$ld have a refined kno+ledge of o$rselves and see the disadvantage of action and s#eech that is not tr$thf$l, Even +ith regard to insignificant matters +e sho$ld kno+ +hen +e deviate from the tr$th, !t s$ch moments +e are overcome by the strength of the defilements +e have acc$m$lated, .f +e consider and notice o$r ak$sala8 +e can see the disadvantage of the ak$sala +e have acc$m$lated and +hich conditions $n+holesome cond$ct, &e can see the disadvantage of o$r lack of tr$thf$lness and hence +e can become more steadfast in tr$thf$lness, ! #erson +ho is +itho$t defilements +ill not tell a lie and his actions +ill be in accordance +ith his tho$ghts and s#eech, @e is firmly established in tr$thf$lness, (omeone +ho is not steadfast in tr$thf$lness does not act in accordance +ith his s#eech8 beca$se of the strength of his defilements, (ome #eo#le think that it is not im#ortant to kee# one<s a##ointments, @ere +e see that the acc$m$lation of ak$sala leads $s to not being tr$thf$l in f$lfilling +hat +e #romised, &hen #eo#le do not see the

The Perfection of etermination - #+' im#ortance of tr$thf$lness in s#eech8 it is a condition for not seeking the tr$th +hich also incl$des the tr$th of the noble ones8 the ariyans, !s regards the observance of tr$thf$lness in s#eech8 even small children can notice +hether someone acts in accordance +ith his +ords, &hen they are gro+n $# they abhor all the more eloA$ence that is dece#tive8 s#eech that is not tr$thf$l8 that is not the s#eech of the noble ones, &hen someone maintains tr$thf$lness in s#eech8 s#eech that does not deviate from the tr$th8 he +ill contin$e to be steadfast in every res#ect8 even +hen he is in danger of life, This is steadfastness in tr$thf$lness8 saccadi==h>na, &e sho$ld be firmly established in tr$thf$lness so that +e shall reach the f$rther shore8 nibb>na, The second fo$ndation dhamma is steadfastness in relinA$ishment8 c>ga8 the relinA$ishment of defilements, 'elinA$ishment is not only the giving a+ay of material things for the benefit and ha##iness of others8 s$ch as acts of generosity8 d>na, /$t it is also relinA$ishment of defilements8 and this is to the benefit of oneself, &hen +e give a+ay material things to others8 +e sho$ld also be intent on the relinA$ishment of o$r defilements, &e sho$ld consider +hether o$r action and s#eech are motivated by k$sala cittas8 +e sho$ld not give +ith the e:#ectation to receive something in ret$rn, 2linging8 lobha8 is the o##osite8 the enemy8 of all the #erfections, &hen +e have lobha8 +hen +e desire to gain something8 or +hen +e e:#ect something in ret$rn for o$r good deed8 this is o##osed to the develo#ment of the #erfections, Therefore8 +e sho$ld give in s$ch a +ay that o$r steadfastness in relinA$ishing defilements can gro+, &hen +e give8 +e sho$ld not e:#ect anything in ret$rn8 and moreover8 +e sho$ld not think of giving as being tedio$s8 +e sho$ld not give +itho$t cheerf$lness and generosity8 +e sho$ld give +holeEheartedly, &e need to have a s$btle and detailed kno+ledge of o$r cittas8 other+ise defilements cannot be eliminated, &hen +e see someone else<s generosity8 +e can re4oice in his good deed8 +e can feel enth$siasm abo$t it, &e sho$ld remember that also forgiving is a kind of d>na8 beca$se +e +ish someone else to be free from any adversity or danger, Th$s8 generosity is not merely the giving of material gifts, There can be #$rity of citta +hen8 by o$r acts of generosity8 +e are intent on giving s$##ort to someone else and make him free from harm, &e may be able to re4oice in giving and also abandon o$r o+n defilements at s$ch moments, &e read in the 2ommentary to the B/asket of 2ond$ctC that the /odhisatta needed to have a strong +ish8 a strong yearning8 to become the (amm>samb$ddha, &e read in the B9iscellaneo$s (ayingsC;

#/6 . The Perfections 8trong desire (chandat)+ wholesome desire, the wish for accomplishment" Gne possessed of the aforesaid qualities must have strong desire, yearning, and longing to practise the qualities issuing in &uddhahood" Gnly then does his aspiration succeed, not otherwise" The follo+ing similes ill$strate the magnit$de of the desire reA$ired, .f he +ere to hear; O@e alone can attain /$ddhahood +ho can cross a +hole +orldEsystem filled +ith +ater and reach the f$rther shore by the bare strength of his arms< EEhe +o$ld not deem that diffic$lt to do8 b$t +o$ld be filled +ith desire for the task and +o$ld not shrink a+ay, .f he +ere to hear; O@e alone can attain /$ddhahood +ho can tread across a +hole +orldEsystem filled +ith flameless8 smokeless redhot coals8 cross o$t8 and reach the other side8< he +o$ld not deem that diffic$lt to do,,,C @e does not become disheartened8 he does not sho+ the slightest dislike +hen he hears8 B@e alone can attain /$ddhahood +ho can cross a +hole +orldEsystem filled +ith +ater and reach the f$rther shore by the bare strength of his armsC, @e is filled +ith 4oy and has endeavo$r to attain /$ddhahood, &e read; 1f he were to hear+ 2$e alone can attain &uddhahood who can cut through a whole world-system that has become a !ungle of thorny creepers covered by a solid thic%et of bamboo, cross out, and reach the other side,0 etc """ 1f he were to hear+ 2&uddhahood can only be attained after being tortured in hell for four incalculables and a 3SS,SSS aeons0 --he would not deem that difficult to do, but would be filled with desire for the tas% and would not shrin% away" 8uch is the magnitude of the desire required"# The /odhisatta tho$ght that he co$ld achieve this8 b$t his determination +as not yet firm eno$ghK he had to contin$e acc$m$lating keen and refined #aHH> so that his noble A$alities co$ld reach accom#lishment, &hen he had visited the (amm>samb$ddha and his noble A$alities +ere accom#lished to the degree of being able to make the determination to attain /$ddhahood8 he co$ld begin to resolve $#on the acc$m$lation of the #erfections, &e can see that it is e:tremely diffic$lt to acc$m$late the #erfections +hich lead to the attainment of the s$#reme +isdom of the /$ddha, &hen he had #enetrated the tr$th of the realities that are arising and falling a+ay at the #resent moment8 he +as able to eradicate all defilements com#letely and attain /$ddhahood, The #erson +ho has the s$#reme as#iration to become a (amm>samb$ddha8 sho$ld have eight A$alifications; the h$man state8

The Perfection of etermination - #/# the male se:8 the ca$se I+hich are the necessary s$##orting conditionsJ8 the sight of the Teacher8 the going forth8 the achievement of noble A$alities8 e:treme dedication and strong desire, !s regards the first A$alification8 the h$man state8 this is necessary for the f$lfilment of his as#iration, !s to the second A$alification8 the male se:8 a +oman cannot become a /$ddha, The third A$alification is the ca$se Ihet$J8 and this means that in the life +hen he as#ires to be the (amm>samb$ddha8 he m$st be endo+ed +ith the necessary s$##orting conditions, !s to the fo$rth A$alification8 the sight of the master8 he m$st be in the #resence of a (amm>samb$ddha, @is as#iration +ill only s$cceed +hen it is made in the #resence of a living /$ddha8 not after he has finally #assed a+ay, @is as#iration +ill not s$cceed +hen it is made at the foot of the /odhiEtree8 before a shrine8 in front of an image8 in the #resence of Paccekab$ddhas Isilent /$ddhasJ or the /$ddha<s disci#les, The as#iration only s$cceeds +hen made in the #resence of a /$ddha, &hen he has not met a /$ddha in #erson8 the #o+er that is necessary to confirm his dedication is lacking, !s to the fifth A$alification8 the going forth8 he m$st have gone forth into the homeless state8 either as an ascetic or as a bhikkh$ +ho believes in the doctrine of kamma and its a##ro#riate res$lt, @is as#iration does not s$cceed +hen he lives as a layman, !t the time he makes his resol$tion to become a (amm>samb$ddha8 he sho$ld have gone forth8 beca$se a monk is stronger in his determination than a layman, !s to the si:th A$alification8 the achievement of noble A$alities8 +e read in the 2ommentary to the B/asket of 2ond$ctC; <) -he achievement of noble qualities (gunasampatti)+ the achievement of such noble qualities as the direct %nowledges (abhi>>), etc" 7or the aspiration only succeeds when made by one who has gone forth and gained the eight meditative attainments (sampatti) and the five mundane types of direct %nowledge; it does not succeed for one devoid of these qualities" 'hy9 &ecause one devoid of them is incapable of investigating the pramAs" 1t is because he possesses the necessary supporting conditions and the direct %nowledges that the Great (an, after he has made the aspiration, is able to investigate the pramAs by himself"#

#/& . The Perfections !s to the seventh A$alification8 e:treme dedication8 +e read; (T) C treme dedication (adhi%ra)+ e treme devotion" -he aspiration only succeeds for one endowed with the aforesaid qualities who at the time has such strong devotion for the &uddhas that he is prepared to relinquish his very life for them"# 5$ring the /odhisatta<s life as ($medha8 #eo#le +ere clearing the +ay for the /$ddha 5G#aTkara8 b$t since they +ere not yet ready8 ($medha thre+ himself on the road so that the /$ddha +o$ld tread on him instead of +alking on the m$d, !s to the eighth A$alification8 +e read; (U) 8trong desire (chandat)+ wholesome desire, the wish for accomplishment" Gne possessed of the aforesaid qualities must have strong desire, yearning, and longing to practise the qualities issuing in &uddhahood" Gnly then does his aspiration succeed, not otherwise"# This sho+s $s the /$ddha<s great com#assion, 5$e to his great com#assion +e still have the o##ort$nity to listen to the 5hamma today, &e read f$rther on abo$t the as#iration of the /odhisatta +ho is endo+ed +ith these eight factors; 1ts characteristic is rightly resolving to attain the supreme enlightenment" 1ts function is to yearn, 2Gh, may 1 awa%en to the supreme perfect enlightenment, and bring well-being and happiness to all beings50 1t is manifest as the root-cause for the requisites of enlightenment" 1ts pro imate cause is great compassion, or the achievement of the necessary supporting conditions" 8ince it has as its ob!ect the inconceivable plane of the &uddhas and the welfare of the whole immeasurable world of beings, it should be seen as the loftiest, most sublime and e alted distinction of merit, endowed with immeasurable potency, the root-cause of all the qualities issuing in &uddhahood" 8imultaneous with its arising, the Great (an enters upon the practice of the vehicle to great enlightenment, mahbodhiynapa/ipatti" $e becomes fi ed in his destiny, irreversible, and therefore properly gains the designation 2bodhisattva0" $is mind becomes fully devoted to the supreme enlightenment in its completeness, and his capacity to fulfil the training in the requisites of enlightenment becomes established"# @ere +e see the /$ddha<s great com#assion for all of $s, &e do not need to f$lfill immensely diffic$lt tasks8 com#ared in the te:ts to crossing the +orldsystems that are e:tremely hot8 or going thro$gh a 4$ngle of thorny cree#ersK +e do not need to acc$m$late the #erfections for as long as an incalc$lable #eriod and a h$ndred tho$sand aeons,

The Perfection of etermination - #/$ The /$ddha8 +hose e:cellent A$alities are incom#arable8 e:tended his great com#assion to $s, @e became a (amm>samb$ddha so that +e co$ld gain the benefit of the 5hamma he ta$ght to all #eo#le, @e ta$ght the 5hamma to $s +ho can investigate and consider it8 and this is the condition for #aHH> to arise that leads to the eradication of o$r defilements and the reali-ation of the fo$r noble Tr$ths, &hen +e see the immense benefit of the 5hamma the /$ddha ta$ght beca$se of his great com#assion8 +e become h$mble and res#ectf$l, &e become #eo#le +ho are Beasily instr$ctedC8 that is8 o#enminded to the 5hamma8 and in this +ay o$r defilements can grad$ally be eliminated, The fo$ndation dhamma of relinA$ishment8 c>ga8 #ertains to the abandoning of defilements8 it #ertains to sGla8 o$r cond$ct thro$gh body and s#eech in daily life, &e sho$ld investigate +hether +e already eliminated some of o$r +rong cond$ct thro$gh body and s#eech8 or not yet8 ins#ite of having listened to the 5hamma, The abandonment of defilements in o$r cond$ct is a condition for heedf$lness in action and s#eech, &e can notice this in someone +ho has #leasing manners8 +ho is gentle and does not sho+ angerK he does not ca$se $neasiness in others by a cross and fierce facial e:#ression and harsh manners, @eedf$lness in cond$ct is to be a##lied in daily life, &hen k$sala citta arises o$r behavio$r changes, @eedf$lness in s#eech means that +e have to give $# +rong s#eech, (ome #eo#le are straightfor+ard8 b$t this does not mean that they sho$ld s#eak disagreeable +ords and be heedless in s#eech, &hen they develo# the k$sala kamma +hich is the Bstraightening of one<s vie+sC Idi==h$4$kammaJ8 they have right vie+ +hich kno+s +hen there is k$sala that is to be develo#ed and +hen there is ak$sala that is to be abandoned, The Bstraightening of one<s vie+sC can be acc$m$lated and can become one<s nat$re, .f +e +ant to relinA$ish defilements8 if +e have steadfastness in relinA$ishment Ic>g>di==h>naJ +ith regard to sGla8 o$r cond$ct in action and s#eech8 +e have to g$ard the fac$lties of eyes8 ears8 nose8 tong$e8 body and mindEdoor in daily life, &hen ak$sala citta arises8 the fac$lties of the senses and the mindEdoor are $ng$arded8 +hereas +hen k$sala citta arises8 they are +ell g$arded, &hen the eyeEdoor is not +ell g$arded8 this +ill res$lt in seeing +rongly and $nderstanding +rongly8 and hence there +ill be more tro$ble and dist$rbance in o$r life, &e can also see in daily life the conseA$ences of not being heedf$l as to the fac$lty of the ear, &e cannot avoid hearing senseless +ords very often8

#/) . The Perfections b$t +hen +e are heedf$l as to the fac$lty of the ear +e do not #ay attention to s$ch +ords, &e sho$ld kno+ for o$rselves +hen satiE sam#a4aHHa arises +hich is heedf$l or +hen +e are not heedf$l, There can also be heedf$lness +ith regard to the fac$lty of the nose, Then +e are not infat$ated +ith enticing odo$rs8 +e do not cling to them8 or strive to e:#erience them8 and +e are not dist$rbed by them, (ome #eo#le cling to the fragrance of flo+ers and if they al+ays try to e:#erience more of s$ch odo$rs8 it leads to distress, &hen one has develo#ed heedf$lness of the sense fac$lties8 all an:iety +ill grad$ally decrease, &hen +e are heedf$l +ith regard to the body8 +e shall not be meddlesome8 4esting8 ridic$ling others and be reckless in cond$ct8 +e shall not molest or harm others, &hen +e are heedf$l +ith regard to the mind8 +e are not +orried and #reocc$#ied8 +e do not think abo$t things that make $s $nha##y, (ome #eo#le seem to be ha##y in a##earance8 b$t in reality they are +orried all the time, .f they +o$ld kno+ that at s$ch moments there are ak$sala cittas8 they +o$ld not give in to their +orries and make themselves $nha##y, They +o$ld not think of matters that +o$ld ca$se them to be angry +ith others8 that +o$ld ca$se them to be 4ealo$s or to have conceit, .f they co$ld consider themselves a d$strag) they +o$ld be able to g$ard the fac$lties of the eyes8 the ears8 the nose8 the tong$e8 and the body8 and they +o$ld be able to abandon defilements, This is steadfastness in relinA$ishment, .f +e give things a+ay for the benefit and ha##iness of someone else b$t +e are forgetf$l of o$r defilements8 the determination to eradicate them is not yet firm eno$gh, &itho$t the fo$r fo$ndation dhammas8 adi==h>na dhammas8 of tr$thf$lness8 relinA$ishment8 calm8 and #aHH>8 +e cannot reach the f$rther shore, .f a #erson sees the benefit of steadfastness in relinA$ishment8 c>gadi==h>na8 the elimination of defilements8 he also has steadfastness in calm8 $#asamadi==h>naK calm is freedom of defilements, &e are absorbed in and dist$rbed by visible ob4ect8 so$nd8 odo$r8 flavo$r and
) &e read in the BGrad$al (ayingsC I.DJ8 /ook of the Nines8 2h 28 S)8 that a monk falsely acc$sed (>ri#$tta8 b$t that (>ri#$tta felt no illE+ill, @e com#ared himself +ith a d$ster that +i#es $# everything8 clean and fo$l8 b$t that is not filled +ith disg$st, @e said to the /$ddha; BEven so lord8 like a d$ster8 . abide +ith heart8 large8 ab$ndant8 meas$reless8 feeling no hatred8 nor illE+ill,,,C

The Perfection of etermination - #/+ tangible ob4ect, Tr$e calm is freedom from infat$ation +ith the sense ob4ects, &e also need to develo# the #erfection of ren$nciation8 nekkhamma #>ramG8 in order to reach this freedom, Even someone +ho is a layfollo+er may grad$ally abandon clinging to the sense ob4ects and to the married state, @e may be a layfollo+er +ho is not married beca$se he sees the disadvantage of the strong bond of family life +hich is a b$rden, Th$s8 seeing the benefit of ren$nciation conditions steadfastness in calm, &hen someone is firmly established in the fo$ndation dhamma of calm8 it is conditioned by the fo$ndation dhamma of #aHH>, PaHH>di==h>na is the fo$rth fo$ndation dhamma, PaHH> can be acc$m$lated by listening to the 5hamma8 by considering it and testing its meaning by asking A$estions, .n this +ay +e can verify +hat is k$sala8 +hat is ak$sala8 +hat is +rong8 +hat is right8 and +e can $nderstand +hat kamma is and +hat its res$lt, &hen +e listen to the 5hamma +e can investigate the tr$e nat$re of realities that are ca$se and that are res$lt, &e sho$ld $se every o##ort$nity to listen to the 5hamma d$ring this lifes#an, (omeone may be negligent in listening to the 5hamma8 and he may think that by listening once or only a fe+ times8 he can be freed from the cycle of birth and death, Then his determination is not yet firm eno$gh, @e sho$ld f$rther develo# the fo$ndation dhamma of #aHH>8 and in this +ay the #erfection of determination +ill become accom#lished, The #erfection of determination is an essential condition for the #erfection of #aHH> that leads to reaching the f$rther shore8 that is8 the reali-ation of nibb>na,

#// . The Perfections

Chapter 9
The Perfection of Lovin-.kindness
The 2ommentary to the B/asket of 2ond$ctC defines the #erfection of lovingEkindness8 mett>8 as follo+s; :oving-%indness has the characteristic of promoting the welfare (of living beings); its function is to provide for their welfare, or its function is to remove resentment; its manifestation is %indliness; seeing the agreeable side of beings is its pro imate cause"# !mong the ten #erfections8 the #erfection of mett>8 lovingEkindness8 follo+s $#on the #erfection of determination, .n the 2ommentary to the B/asket of 2ond$ctC the reason for this is e:#lained; (a) because loving-%indness perfects the determination to underta%e activity for the welfare of others; (b) in order to list the wor% of actually providing for the welfare of others right after stating the determination to do so, for one determined upon the requisites of enlightenment abides in loving-%indness#; and (c) because the underta%ing (of activity for the welfare of others) proceeds imperturbably only when determination is unsha%able"# For someone +ho is firmly established in the develo#ment of k$sala +ith the aim to eradicate defilements and +ho has acc$m$lated the #erfection of determination8 it is nat$ral to #ractise lovingEkindness, &e can verify for o$rselves +hether +e are firmly established in the develo#ment of k$sala and +hether +e develo# lovingEkindness time and again, &hen someone is not inclined to anger and +hen he often #ractises mett>8 it sho+s that he sees the benefit of nonEanger and of the develo#ment of the #erfections leading to the eradication of the defilements, (omeone may believe that life belongs to him8 b$t in reality there are only different dhammas that arise and fall a+ay very ra#idly, @e sho$ld develo# more $nderstanding of his life8 of his k$sala cittas and ak$sala cittas, &hen +e reflect on the #erfections that +ere mentioned before8 s$ch as generosity and morality8 +e may believe that +e have develo#ed them already s$fficiently, !s to ren$nciation8 nekkhamma8 +e believe that +e are already contented +ith little8 that +e have fe+ness of +ishes, !s to energy8 +e think that +e are not easily

The Perfection of Lovin-.kindness - #/! disheartened8 that +e have diligence and endeavo$r in o$r $ndertakings, &e may find that +e have s$fficient #atience and end$rance, &e believe that +e are tr$thf$l; +e s#eak the tr$th and act according to o$r +ords, &e believe that +e have determination8 that +e are firmly established in o$r resol$tions, @o+ever8 +e sho$ld ask o$rselves +hether +e have already s$fficiently develo#ed the #erfection of mett>, &e may be forgetf$l of assisting others +ith lovingEkindness8 of develo#ing mett> in this +ay8 time and again, &e sho$ld s$##ort others +ith mett>8 also +hen they are strangers8 #eo#le +e do not kno+, .f one has not yet acc$m$lated all the #erfections8 none e:ce#ted8 there are not s$fficient conditions for the elimination of defilements, &e sho$ld reali-e +hich of the #erfections are still inadeA$ately develo#ed in o$r daily life, &hen +e assist others8 +e sho$ld find o$t to +hat e:tent +e have develo#ed lovingEkindness, &hen +e com#are the develo#ment of lovingEkindness to the develo#ment of the other #erfections8 is mett> develo#ed more8 less or eA$al to the other #erfectionsR .f +e have develo#ed the other #erfections b$t o$r inclination to assist others +ith kindness is deficient8 +e sho$ld find o$t the reason for this, .s it beca$se +e are already #leased +ith o$r o+n k$sala or is it beca$se of defilements8 s$ch as conceit8 clinging to the im#ortance of selfR &e may think that it is not necessary to hel# someone else, r8 +hen +e have given assistance to someone else +e may +onder +hat the other #erson +ill be thinking abo$t $s, &e sho$ld find o$t +hether s$ch tho$ghts are k$sala or ak$sala, &e sho$ld instead give assistance to someone +itho$t #aying attention to +hat he thinks abo$t $s8 no matter +hether he re4oices in o$r deed or +hether he blames $s8 beca$se in reality he cannot harm $s, &hat he thinks abo$t $s concerns only himself8 not $s, &e sho$ld reali-e that no matter ho+ m$ch k$sala +e have #erformed already8 it is not yet eno$gh, &e may believe that it is s$fficient8 b$t even +hen +e have develo#ed k$sala and reali-ed the fo$r noble Tr$ths to the degree of the stream+inner8 sot>#anna8 it is not yet eno$gh, !ll defilements sho$ld be eradicated and this is reali-ed at the stage of arahatshi#, Therefore8 if someone is an ordinary #erson8 not yet an ariyan +ho has reached the stage of the sot>#anna8 he sho$ld not be neglectf$l and believe that he has already s$fficiently develo#ed k$sala, No matter ho+ many good deeds +e have done8 it never is eno$gh, &hen sati arises +e can kno+ +hat ty#e of ak$sala is the reason for being disinclined to assist someone else, .t may be beca$se of selfishness8 or beca$se of conceit8 or beca$se +e believe that +e +aste o$r time8 that it is not $sef$l to hel# others, (ome #eo#le think that

#/1 . The Perfections they have done many good deeds already and therefore8 they do not +ant to associate +ith others, ne sho$ld ask oneself +hether s$ch a tho$ght is k$sala or ak$sala, .f +e associate +ith others in order to assist them8 the citta is k$sala, Th$s8 +e sho$ld associate +ith others so that +e can s$##ort them to a greater e:tent, &hen +e are able to have friendliness to all #eo#le +e shall not be neglectf$l of the #erfection of mett>8 lovingEkindness, There sho$ld be no limits to mett>K and if +e restrict it there may not be mett> b$t lobha8 attachment8 +hich is ak$sala8 not k$sala, .f +e only consider the o$t+ard a##earance of o$r deeds8 attachment and lovingEkindness seem to be similar, &hen +e #erform a good deed for the sake of someone +ho is close to $s8 +hom +e res#ect and love8 it seems that this is motivated by k$sala8 by mett>, @o+ever8 +hy can +e not be kind in the same +ay to someone else8 no matter +ho he isR .f there is tr$e mett> it sho$ld be e:actly the same +hether +e #erform an act of kindness to someone +ho is close to $s8 +ith +hom +e are familiar8 or to a #erson +e are not familiar +ith, .f there is tr$e mett>8 if +e +ant to develo# the #erfection of mett>8 +e sho$ld not restrict mett> to #artic$lar #ersons, &hen +e limit mett>8 +e sho$ld investigate the characteristic of the citta at that moment8 +e sho$ld kno+ +hether it is k$sala citta or ak$sala citta, &e read in the Ti#i=aka ) that #erforming deeds +ith mett> is like the cond$ct of a mother to+ards her child, .f +e look at the o$t+ard a##earance of deeds +e may +onder +hether a mother has tr$e mett> or +hether she has 4$st selfish affection for her child, (he has to sacrifice everything for her child +hen she takes care of him, (ometimes the child is dirty and disagreeable to to$ch8 b$t she still takes care of him, &e sho$ld consider +hether a mother has tr$e mett> for her child8 or +hether she has only selfish affection, ! mother sho$ld kno+ her o+n cittas8 she sho$ld be tr$thf$l +ith regard to reality; k$sala is k$sala and ak$sala is ak$sala, .t is right that the Ti#i=aka e:#lains abo$t mett> as being the same as a mother<s cond$ct to+ards her child, @o+ever8 +e sho$ld remember that a mother<s attachment to her child is not mett>, .f one can have the same cond$ct to+ards other #eo#le as a mother<s selfless loving care for her child8 then +e #ractise mett>, &hen +e see someone else +ho is kind to a stranger8 to someone +ho is not close to him8 +e sho$ld not +onder +hy he acts th$s8 beca$se tr$e mett> is not restricted to #artic$lar #eo#le, !ll #eo#le are eA$al8 no
) For e:am#le8 in the B9inor 'eadingsC8 .Y8 BThe Loving 7indness 5isco$rseC,

The Perfection of Lovin-.kindness - #/' matter +hether they are close to $s or not8 no matter +hether +e kno+ them or not, 5id +e in o$r daily life assist others +ith generosityR .f +e +ish for their +ellbeing and ha##iness8 +e have lovingEkindness to+ards them, &hen someone e:#eriences sorro+8 +hen he s$ffers8 +e may have com#assion and +ish that he +ill be free from s$ffering, &hen +e +ish to hel# a #erson +ho is sick and +ho s$ffers #ains8 +hen +e +ant to take care of him8 +e have com#assion; +e +ish that #erson to be free from s$ffering, /y the develo#ment of sati#a==h>na +e shall kno+ the difference bet+een the characteristics of mett> and of aversion, &hen +e recogni-e the characteristic of aversion as ak$sala8 #aHH> +hich sees the disadvantage and the $gliness of aversion and all ak$sala dhammas is the condition for k$sala dhammas f$rther to develo#, /y the develo#ment of sati#a==h>na +e shall see that instead of dosa8 mett> can arise and be develo#ed, &e sho$ld also develo# time and again the #erfection of #atience8 end$rance in all kinds of circ$mstances, .t may ha##en that someone $sed to feel annoyed +hen the food +as not tasty8 b$t +hen he can be a+are of the characteristic of the citta at s$ch moments and reali-e that it is ak$sala citta8 he +ill be satisfied +ith the food that is right in front of him8 and he +ill not take the tro$ble to look for something else, The develo#ment of sati#a==h>na is beneficial in all res#ects, .t is beneficial for the develo#ment of generosity, .t ha##ened that someone +as greatly attached to bea$tif$l things and +as collecting a great n$mber of them, @o+ever8 +hen he had learnt abo$t sati#a==h>na and he develo#ed it8 he began to see the disadvantage of attachment8 es#ecially +hen he $nderstood the characteristic of ren$nciation8 nekkhamma, 'en$nciation is not only ren$nciation to a high degree8 the degree of monkhood8 b$t there can also be ren$nciation in the layman<s life8 that is to say8 contentment8 the feeling that +hat one #ossesses is s$fficient, That #erson felt that he had already eno$gh of the things +hich are e:#erienced thro$gh eyes8 ears8 nose8 tong$e8 bodysense and mind, @e $nderstood that he had too many #ossessions and that he had not +anted to give them a+ay, @o+ever8 +hen he reali-ed the disadvantage of clinging to visible ob4ect8 so$nd8 odo$r8 flavo$r and tangible ob4ect8 he began to $nderstand that +hat he #ossessed +as s$fficient8 that he sho$ld have moderation, @e +anted to get rid of +hat he did not need and he kne+ that in giving things a+ay for the benefit and ha##iness of others he +o$ld acc$m$late k$sala, .f one is not in the habit of develo#ing sati#a==h>na8 one does not kno+

#!6 . The Perfections the characteristics of realities8 +hich are a##earing one at a time8 as only n>ma dhammas and r?#a dhammas, .n that case8 other kinds of k$sala do not arise easily and there are conditions for ak$sala to arise more ra#idly, @o+ever8 if someone kno+s the characteristics of realities that are a##earing 4$st as they are and he kno+s the characteristic of n>ma dhamma as 4$st n>ma8 not a being or a #erson8 and the characteristic of r?#a dhamma as 4$st r?#a8 not a being or a #erson8 his end$rance and #atience +ill increase and also other kinds of k$sala +ill f$rther develo#, ! monk +ho $sed to live in .ndonesia s#oke abo$t an .ndonesian +oman +ho had lost her h$sband beca$se of a yo$ng man<s reckless driving, @o+ever8 she did not like to take legal action beca$se she did not +ant to ca$se $nha##iness to someone else, 9oreoever8 she also e:#ressed the intention to give a scholarshi# for the ed$cation of that yo$ng man, This +as very diffic$lt for her8 b$t she +as able to do so, ($ch great acts of charity can be #erformed by someone +ho has acc$m$lated lovingEkindness and com#assion, ne may +onder +hether the action of the .ndonesian +oman +as a #erfection develo#ed in daily life, Peo#le have acc$m$lated different degrees of k$sala, &hether k$sala is a #erfection or not de#ends on its strength, &hen it is a #erfection it is a s$##orting condition leading to the eradication of +rong vie+, &hen ak$sala dhamma is strong8 it +ill not be #ossible to abandon the +rong vie+ +hich takes realities for beings8 #eo#le or self, Tr$e mett> is e:tended to beings and #eo#le +hoever they are and +herever they may be, .f someone has acc$m$lated mett>8 he +ill be ready to assist other #eo#le time and again, 9ett> is a Bdivine abidingC8 brahmavih>ra8 that is8 a dhamma +hich is a s$blime +ay of abiding, &e read in the B/asket of 2ond$ctC that the citta of the Great /eing8 the /odhisatta8 co$ld +itho$t diffic$lty become established in calm8 beca$se he co$ld A$ickly e:tend lovingEkindness even to+ards his enemies, (omeone may at times be irritated abo$t others8 he may believe that #artic$lar #ersons obstr$ct his o+n +elfare in vario$s +ays, @o+ever8 if he acc$m$lates k$sala and has the determination to eradicate defilements8 his citta +ill +itho$t diffic$lty become established in calm, @e +ill A$ickly be able to e:tend mett> even to his enemies, .f +e become angry +ith someone8 +e sho$ld kno+ that anger arises only for a short moment and then falls a+ay8 and that mett> can arise instead, &hen +e have acc$m$lated the #erfections +e can become like

The Perfection of Lovin-.kindness - #!# the /odhisatta +ho co$ld +itho$t diffic$lty be established in mett> and e:tend it A$ickly to+ards his enemies, &e sho$ld verify for o$rselves +hether +e are angry +ith someone else for a long time or not, .f +e can have mett> instead8 it sho+s that +e have acc$m$lated the inclination to eradicate defilements, LovingEkindness8 mett>8 is one of the divine abidings8 brahmavih>ras, There are fo$r of them; lovingEkindness8 mett>8 com#assion8 kar$P>8 sym#athetic 4oy8 m$dit> and eA$animity8 $#ekkh>, 9ett> is adosa cetasika8 the reality of nonEhate or nonEaversion, 2om#assion is kar$P> cetasika8 +hich arises +hen one s$##orts someone else8 +anting to alleviate his s$ffering and tro$ble, (ym#athetic 4oy is m$dit> cetasika8 +hich arises +hen one re4oices in someone else<s ha##iness, EA$animity8 $#ekkh>8 is tatrama44hattat> cetasika8 evenmindedness +hich is the absence of attachment and aversion, .t arises +hen one $nderstands the tr$e nat$re of anatt>8 nonEself, &hen mett>8 adosa cetasika8 arises +e are at that moment free from hate or aversion, &hen kar$P> cetasika arises8 +e are concerned abo$t someone +ho s$ffers and +ant to assist him, &hen someone else is ha##y beca$se of gain8 hono$r or #raise8 and +e also re4oice in his ha##iness8 there is m$dit> cetasika, &hen +e have no lobha or dosa and +e are evenminded and im#artial to+ards all beings8 there is tatrama44hattat> cetasika8 +hich is the brahmavih>ra of $#ekkh>8 eA$animity, .f someone +ants to e:tend mett> to+ards a #erson +ho cond$cts himself in an $n#leasant and irritating +ay8 he sho$ld8 to begin +ith8 develo# adosa cetasika8 the reality that is freedom from anger, The brahmavih>ras8 divine abidings8 of lovingEkindness8 com#assion8 sym#athetic 4oy and eA$animity are dhammas +hich are fa$ltless and s$#erior, ! #erson +ith mett> is fa$ltless and +hen he e:tends mett> to someone else he is s$#erior, The #ractice of the fo$r brahmavih>ras is the right #ractice to+ards all beings, &e read in the B!tthas>linGC I.8 Part D8 Y...8 The 5ivine (tates8 )1QJ; )nd as &rahm divinities live with faultless thoughts, so aspirants associated with these four states live li%e the &rahms" -hus, because of the meaning of 2divine0 and of their faultless nature, they are called 2.ivine 8tates0"# These fo$r divine abidings lead to calm8 to nonEdist$rbance and they are fa$ltless, They are the +ay leading to #$rity, There is a #artic$lar order in the c$ltivation of the fo$r brahmavih>ras8 mett> being the first8

#!& . The Perfections since each of them is a s$##orting condition for the follo+ing brahmavih>ra ) , &e read in the B!tthas>linGC Isame section8 )1*J +hy they are +itho$t limits; )nd all of them arise in an immeasurable field, therefore are they called the 21mmeasurables0" 7or beings without limit constitute their field (ob!ect)"# &e sho$ld not think that +e have develo#ed mett> already s$fficiently +hen +e have slightly less anger or +hen +e have mett> for 4$st a fe+ #eo#le, This is not eno$gh, &hen +e meet other #eo#le8 +e sho$ld remember that +e sho$ld e:tend to them8 as the occasion demands8 mett>8 com#assion8 sym#athetic 4oy or eA$animity8 and that there sho$ld be no limits to their e:tension, &e sho$ld not restrict the e:tension of the brahmavih>ras to only #artic$lar #ersons, &e can verify for o$rselves +hether +e are ready f$rther to develo# the brahmavih>ras and to e:tend them to others all the time, This is the +ay to live like the /rahm>s, The B!tthas>linGC I/ook .8 Part D8 2h Y...8 5ivine (tates8 )1*J $ses a simile for the fo$r /rahmavih>ras, 9ett> is like a small child8 com#assion is like a child +ho is sick8 sym#athetic 4oy is like a child +ho is becoming an adolescent and eA$animity is like a child +ho manages his o+n affairs, !s regards lovingEkindness +hich is like a baby8 everybody +ishes for his +ellbeing and #ros#erity in gro+ing $#8 b$t +e sho$ld have lovingE kindness not only for small children, Everybody is like a baby one sho$ld assist8 and in this +ay +e can feel tr$e lovingEkindness for all #eo#le, @o+ever8 this is only a simile hel#ing $s to $nderstand the characteristic of lovingEkindness, 9ett> is like the attit$de of a mother to+ards her child +ho is still a baby and needs her loving care to gro+ $#, Like+ise8 +e sho$ld as a loving mother s$##ort other #eo#le, 2om#assion is like a sick child, ! mother +ho has a sick child sho$ld try to take care of it so that it +ill be c$red8 so that it is free from s$ffering and illness, &hen +e see other #eo#le8 not only children8 +e +ish that they are free from s$ffering and that is com#assion, &e sho$ld not limit
) &e read in the B!tthas>linGC I.8 Part D8 Y...8 The 5ivine (tates8 )1*J that the #erson c$ltivating the brahmavih>ras8 after he has +orked for the good of other beings8 c$ltivates com#assion +hen they are overcome by s$ffering, Then8 after he has seen the #ros#erity of those +ho had #rayed for +elfare and the removal of s$ffering8 he sho$ld #ractice sym#athetic 4oy by re4oicing in their #ros#erity, Lastly he sho$ld #ractise eA$animity8 beca$se there is no f$rther +ork to be done Iafter #ractising the first three divine abidingsJ and he sho$ld #roceed by +ay of evenmindedness and im#artiality,

The Perfection of Lovin-.kindness - #!$ com#assion to #artic$lar #eo#le8 it sho$ld be $nlimited, (ym#athetic 4oy is re4oicing in someone else<s +elfare, This is com#ared to the 4oy of #arents +ho have a child that is becoming an adolescent and +ish for the child to kee# on en4oying the good things of adolescence for a long time, EA$animity is like a child +ho can manage his o+n affairs so that he is no longer a b$rden to his #arents8 and his #arents do not have to e:ert themselves +ith regard to each of his actions, .f the brahmavih>ras are #ractised in the aforesaid +ays8 defilements can be abandoned and #aHH> can be develo#ed +hich kno+s +hat is beneficial and +hat is disadvantageo$s, The brahmavih>ras are most val$able8 b$t +e sho$ld verify for o$rselves +hether +e tr$ly have lovingEkindness8 com#assion8 sym#athetic 4oy and eA$animity, &e sho$ld remember that the develo#ment of #aHH> and the eradication of defilements take an endlessly long time, !s +e have seen8 com#assion is intent on removing the s$ffering of beings, @o+ever8 since #aHH> is not of the degree of accom#lishment of the (ammasamb$ddha8 +e do not fathom the tr$e characteristic of s$ffering8 d$kkha, &e do not f$lly gras# the s$ffering of birth8 old age8 sickness8 death8 the s$ffering d$e to im#ermanence all beings are s$b4ect to, The arising and falling a+ay of realities is the noble Tr$th of d$kkha8 this is the real s$ffering, Tr$e com#assion on acco$nt of this kind of s$ffering is of another dimension and can only be f$lfilled by the /$ddha), .n o$r daily life +e $s$ally do not reali-e the e:tent of the s$ffering of being in the cycle of birth and death, .t is diffic$lt for $s to have tr$e com#assion on acco$nt of this8 and therefore8 there are more o##ort$nities for the arising of mett>, &hen +e see other beings and #eo#le8 +e can e:tend mett> to+ards them and assist them +ith mett>, @o+ever8 it may ha##en that other #eo#le are beyond hel#, .f +e have develo#ed #aHH> +e can have eA$animity and evenmindedness, &e can have im#artiality and eA$animity +ith regard to righteo$s #eo#le as +ell as #eo#le +ith +rong cond$ct, This is the #erfection of eA$animity,
) The /odhisatta +anted to attain /$ddhahood so that he co$ld hel# beings to be free from the cycle of birth and death, .t is said in the 2ommentary to the O/asket of 2ond$ctC that the #erfections he develo#ed +ere accom#anied by com#assion and skilf$l means, &e read; B&hat are their characteristics8 f$nctions8 manifestations and #ro:imate ca$sesR Firstly8 all the #aramis8 +itho$t e:ce#tion8 have as their characteristic the benefiting of othersK as their f$nction8 the rendering of hel# to others8 or not vacillatingK as their manifestation8 the +ish for the +elfare of others8 or /$ddhahoodK and as their #ro:imate ca$se8 great com#assion8 or com#assion and skilf$l means,C

#!) . The Perfections &e read in the B!tthas>linG B abo$t the fo$r brahmavih>ras II/ook .8 Part D8 2h, Y...8 5ivine (tates8 )1%J ; """love (mett) has the characteristic of being a procedure of modes of beneficence; the function or property of bringing good; the manifestation or effect of ta%ing hatred away; the pro imate cause of seeing the lovableness of beings" 1ts consummation (success) is the quieting of ill-will; its failure is the production of lust"# &e sho$ld remember that k$sala and ak$sala can be similar in a##earance, Therefore8 +e sho$ld often reali-e the characteristics of realities so that +e shall kno+ +hether +e develo# k$sala or +hether ak$sala arises, &e read abo$t com#assion; ?ity (compassion) has the characteristic of evolving the mode of removing pain; the property of not being able to bear VseeingW others suffer; the manifestation of %indness; the pro imate cause of seeing the need of those overcome by pain" 1ts consummation is the quieting of cruelty; its failure is the production of sorrow"# &e read abo$t sym#athetic 4oy; 8ympathy has the characteristic of gladness; its property is the absence of envying; its manifestation is the destruction of disaffection (discontentment); its pro imate cause is seeing the prosperous state of other beings" 1ts consummation is the quieting of disli%e; its failure is the production of derision (fun)"# .t is diffic$lt to disting$ish bet+een sym#athetic 4oy and attachment, &hen +e are thrilled and greatly re4oice in someone else<s gain8 hono$r and #raise8 there may be lobha and not sym#athetic 4oy, &e read abo$t eA$animity; Cquanimity has the characteristic of evolving the mode of neutrality as regards beings; its function is seeing equality in beings; its manifestation is quieting both aversion and attachment; its pro imate cause is seeing the heritage of the occurring %amma as 2beings are the property of their %amma0" &y its influence they will attain to pleasure, or be free from pain, or not fall from the prosperity already acquired" 1ts consummation is the quieting of aversion and of attachment; its failure is the production of an unintelligent indifference which is based on the home life"# 6nintelligent indifference means indifference based on ignorance8 moha, &hen +e have ignorance8 +e do not kno+ realities as they are8

The Perfection of Lovin-.kindness - #!+ and then +e cannot $nderstand kamma8 +hich #rod$ces its a##ro#riate res$lt, &ith regard to the e:#ression abo$t eA$animity Bbased on the home lifeC8 this means8 based on visible ob4ect8 so$nd8 odo$r8 flavo$r and tangible ob4ect8 th$s8 the sense ob4ects, &hen +e see +hat a##ears thro$gh the eyes and +e are indifferent8 +e do not seem to have attachment or aversion8 b$t +e sho$ld not believe that that is necessarily k$sala, .t is indifference Bbased on the home lifeC beca$se at s$ch moments +e do not kno+ the tr$th, &e cannot abandon defilements if +e do not listen to the 5hamma and if +e do not $nderstand itK if there is no #aHH> +hich kno+s the characteristics of realities as they really are, There is indifference +hich is the near enemy) of the brahmavih>ra of eA$animity +hen +e do not consider +hat is right and +hat is +rong8 and +e do not investigate the tr$e nat$re of the realities that are a##earing, $r thinking of other #eo#le and their actions can be motivated by the fo$r brahm>vih>ras of lovingEkindness8 com#assion8 sym#athetic 4oy and eA$animity, &hen #eo#le see someone +ho commits ak$sala kamma that is harmf$l for society8 they are $#set and they ho#e that he +ill receive the res$lt of his action accordingly, @o+ever8 a #erson sho$ld consider +hat kind of citta motivates his thinking8 +hether he thinks +ith mett>8 com#assion8 sym#athetic 4oy or eA$animity, &hen someone receives the res$lt of a bad deed8 +hen he is in tro$ble and distress8 or he has to s$ffer8 #eo#le +ill feel sorry for him, /$t act$ally8 they sho$ld have mett> and com#assion for him at the moment he commits ak$sala kamma +hich is the ca$se of a f$t$re res$lt, .f one sym#athi-es +ith him +hen he receives an $ndesirable res$lt8 one sym#athi-es too late, .f +e are a real friend +e can hel# a #erson to be free from deeds and tho$ghts +hich are ak$sala8 to have +holesome cond$ct instead of $n+holesome cond$ct,
) Dis$ddhimagga .Y8 10E)0) mentions the near enemies and the far enemies of the divine abidings, The far enemies of the brahmavih>ras are their o##osites and the near enemies are A$alities +hich seem to be the brahma vih>ras b$t +hich are in reality ak$sala, They seem to be similar to the brahmavih>ras and one co$ld erroneo$sly take them for the brahmavih>ras, .n the case of eA$animity8 the near enemy is ignorance based on the home life8 \since both share in ignoring fa$lts and virt$es\, The Dis$ddhimagga e:#lains that +hen seeing visible ob4ect8 \eA$animity arises in the foolish infat$ated8 ordinary man,,,\ This is not the divine abiding of eA$animity +hich is even mindedness,

#!/ . The Perfections .n the $ltimate sense there are no beings or #ersons8 there are only realities arising and falling a+ay8 each +ith their o+n characteristic, &e think of different sit$ations and #eo#le +ith k$sala citta or +ith ak$sala citta, &e sho$ld kno+ the difference bet+een k$sala and ak$sala, .f +e live according to the 5hamma8 +e shall f$rther develo# #aHH> and every kind of k$sala, &e shall kno+ immediately at +hich moment +e have no lovingEkindness b$t ak$sala, Then +e shall be able to have lovingEkindness immediately8 also for a #erson +ho behaves like an enemy,

Cha7ter #6 - #!!

Chapter 10
The Perfection of ,0uanimity
The 2ommentary to the B/asket of 2ond$ctC defines the #erfection of eA$animity8 $#ekkh>8 as follo+s; Cquanimity has the characteristic of promoting the aspect of neutrality; its function is to see things impartially; its manifestation is the subsiding of attraction and repulsion; reflection upon the fact that all beings inherit the results of their own %amma is its pro imate cause"# The #erfection of eA$animity is evenmindedness8 it is nonEdist$rbance by controversial cond$ct of #eo#le or by trying events, .f +e do not develo# sati#a==h>na8 +e are easily affected by attachment and aversion and the citta is not calm, &e enco$nter e:ternal ob4ects +hich ca$se sadness and distress, $r $nha##y mood is conditioned by $n#leasant ob4ects +hich a##ear thro$gh eyes8 ears8 nose8 tong$e and bodysense, Peo#le +ho are free from sorro+ are $naffected by attachment and aversion +ith regard to #eo#le and events and this means that they have develo#ed the #erfection of eA$animity, &hen #eo#le see someone +ho kills a snake8 they believe that they have lovingEkindness and com#assion for the snake that is being killed8 b$t in reality they are dist$rbed by aversion to+ards the #erson +ho kills the snake, ne sho$ld be a+are and investigate the citta at that moment; +hat ty#e of citta arises +hen one thinks of the #erson +ho kills a snakeR &e may not have lovingEkindness8 b$t then8 +e can have eA$animity +hen +e reali-e that everyone receives the res$lts of his deeds, &hen k$sala cittas arise +e may have lovingEkindness and also com#assionK +e feel sorry for the #erson +ho commits ak$sala kamma8 beca$se he +ill receive the res$lt of ak$sala kamma, &hen eA$animity arises8 +e are not dist$rbed and +e do not $tter $ns$itable s#eech to someone +ho commits ak$sala kamma, LovingEkindness and eA$animity arise +ith k$sala citta, &e sho$ld not take ak$sala for k$sala, &e sho$ld not believe that ak$sala dhamma is good and that +e sho$ld $tter strong lang$age to the #erson +ho commits ak$sala kamma, The citta +hich is dist$rbed is ak$sala citta, .f +e develo# #aHH> +e can kno+ the characteristic of the citta that is stable8 $naffected by attachment and aversion, Then +e can f$rther develo#

#!1 . The Perfections the #erfection of eA$animity, &ise attention8 yoniso manasik>ra8 is most im#ortant, &hen +e listen to the 5hamma8 +e may be inclined to think that +e sho$ld act in a #artic$lar +ay so as to have +ise attention and abandon defilements, @o+ever8 if +e $nderstand realities as nonEself +e do not think in that +ay, .f +e reflect on the #ractice of the /odhisatta in each of his lives and if +e eval$ate o$r o+n #ractice in this life and com#are it +ith his #ractice8 +e can $nderstand that it +ill take an endlessly long time to abandon defilements, &e need satiEsam#a4aHHa and +e have to develo# each kind of k$sala +ith #atience and end$rance in order to reali-e the fo$r noble Tr$ths, &e sho$ld not have e:#ectations as to the moment +hen +e shall reali-e the fo$r noble Tr$ths, (o long as +e have many defilements +hich arise time and again and have desire for the reali-ation of the fo$r noble Tr$ths8 +e are very far a+ay from the goal, Therefore8 +e sho$ld begin to develo# all kinds of k$sala so that they become s$##orting conditions leading to enlightenment, &e read in the 2ommentary to the BTherag>th>C8 the BParamatthadG#anGC8 in the BNid>nak>th>C8 that all #erfections s$##ort and enhance each other; -he utmost patience in the accumulation of good qualities such as dna in order to attain the awa%ening wisdom of the 28olitary &uddha0 or the awa%ening wisdom of a disciple, is called energy, viriya" Cndurance with regard to anger is called patience, %hanti" Generous deeds, the underta%ing of moral conduct, sAla, and so on, and the abstention from speech that deviates from the truth is called truthfulness, sacca" .etermination which is unsha%able and firm so that one can accomplish what is beneficial in all circumstances, is called determination, adi//hna" )iming for the benefit of all beings which is the foundation of the practice of dna, sAla and so on, is called loving-%indness, mett" Cvenmindedness with regard to trying circumstances and behaviour of other beings is called equanimity, upe%%h" -herefore, when there are dna, sAla and bhvana, mental development, or there are sAla, samdhi and pa>>, it can be said that the perfections of energy and so on have reached accomplishment in those ways"#

The Perfection of ,0uanimity - #!' &e need the greatest #atience for the acc$m$lation of generosity, &e need energy8 +e need to be $nshakable and firm in order to accom#lish +hat is beneficial in all circ$mstances, The #erfections are referred to in different +ays8 in slightly different +ordings8 altho$gh the meaning is the same, (eeing different as#ects of the #erfections +ill remind $s to a##ly them, For e:am#le8 +e read in the 2ommentary to the BTherag>th>C; )iming for the benefit of all beings which is the foundation of the practice of dna, sAla and so on, is called loving-%indness, mett"# Th$s8 this is another as#ect of mett>, Peo#le +ho #erform genero$s deeds may not investigate their cittas at s$ch moments8 they may not reali-e that they give beca$se of mett>, .t is their nat$re to give and therefore8 they #erform genero$s deeds8 they give things a+ay for the benefit and ha##iness of others, .f they consider their k$sala citta they +ill kno+ that mett> is the fo$ndation of their generosity, &hen they abstain from ill deeds thro$gh body and s#eech the fo$ndation of their k$sala is also mett>, They do not +ant to ca$se s$ffering and distress to others by their actions or s#eech, The 2ommentary to the B/asket of 2ond$ctC8 in the B9iscellaneo$s (ayingsC e:#lains +ith regard to each of the #erfections to +hich kind of ak$sala it is o##osed, &e read abo$t generosity; 7urther, giving is opposed to greed, hatred, and delusion, since it applies the qualities of non-greed, non-hatred, and non-delusion to gifts, recipients, and the fruits of giving, respectively"# !s +e read8 the #erfection of generosity is o##osed to ak$sala8 to lobha8 dosa and moha8 beca$se +hen one is genero$s and acc$m$lates the #erfection of generosity8 one #ractises the A$ality of nonEattachment to one<s gift, .f someone still clings to the ob4ect he intends to give8 he cannot give8 he regrets the loss of his gift, @e may think of giving8 b$t he cannot give8 he desires to +ait for an o##ort$nity to give, .f someone is not firmly established in his determination to give8 he may think of giving8 b$t he does not give, !t s$ch a moment there is no generosity, &hereas8 +hen there is tr$e generosity8 it is accom#anied by nonE attachmentK one does not cling to the ob4ect one is giving, !t the moment of k$sala citta there is also nonEaversion to+ards the #erson +ho receives the gift, .f one is dis#leased and dislikes the receiver8 one +ill not give, This may ha##en +hen someone sees a beggar and notices that he has #hysical strengthK he may be irritated and hence

#16 . The Perfections does not give, r +hen someone sees a handica##ed child the beggar takes along8 he may be irritated abo$t the beggar ca$sing affliction to his child8 and then he does not give, &hen generosity arises it has to be accom#anied by the good A$alities of nonEattachment to the gift8 nonE aversion to+ards the receiver and it may be accom#anied by nonE del$sion or #aHH> as +ell, &hen #aHH> kno+s the res$lt of generosity8 +hen it reali-es that generosity is +holesome8 there is tr$e liberality and defilements are abandoned, &e read f$rther on in the 2ommentary to the B/asket of 2ond$ctC abo$t sGla and abo$t ren$nciation; @irtue, sAla, is opposed to greed, hatred, and delusion, since it removes croo%edness and corruption in bodily conduct, etc" 6enunciation, ne%%hamma, is opposed to these three corruptions since it avoids indulgence in sense pleasures, the affliction of others and selfmortification"# .f +e do not cling to sense #leas$res it is nat$ral that there +ill also be less aversion, .f someone has a great deal of attachment to visible ob4ect8 so$nd8 odo$r8 flavo$r and tangible ob4ect8 b$t does not obtain these ob4ects8 he +ill be dis#leased, &e read in the 2ommentary abo$t #aHH> ; 'isdom opposes them in so far as greed, etc", create blindness, while %nowledge restores sight"# &isdom is o##osed to ak$sala as it dis#els the darkness of attachment and restores sight, !s soon as +e have seen something8 attachment is bo$nd to arise, &hen #aHH> is lacking8 there is no o##osition to lobha +hich is very skilf$l in clinging to all the sense ob4ects, @o+ever8 +hen #aHH> arises8 attachment cannot arise at the same timeK #aHH> is o##osed to attachment, nly #aHH> can dis#el the darkness of attachment, &hen #aHH> arises8 it is able to $nderstand the tr$e nat$re of the reality that a##ears, PaHH> $nderstands k$sala as k$sala and ak$sala as ak$sala, !s #aHH> develo#s8 it +ill kno+ the characteristics of realities as they are8 so that the darkness of ignorance can be overcome, &e read abo$t energy and #atience; Cnergy opposes lobha by arousing the true way free from both listlessness and restlessness"

The Perfection of ,0uanimity - #1# ?atience opposes lobha by accepting the desirable, the undesirable, and emptiness"#

Each of the #erfections is of great benefit #rovided +e d$ly reflect on them and grad$ally acc$m$late them, .f8 in circ$mstances +hich are a test to o$r end$rance8 +e reflect on #atience8 +e can acc$m$late it, There can be #atience +ith regard to disagreeable ob4ects and to desirable ob4ects of +hich +e can reali-e the em#tiness, &e read abo$t tr$thf$lness; -ruthfulness is the opposite of lobha because it proceeds in accordance with fact, no matter whether others render help or inflict harm"# /eca$se of tr$thf$lness +e can kno+ +hat is right and +hat is +rong8 no matter in +hat circ$mstances +e are, &e read abo$t determination; .etermination is the opposite of these three defilements since, after vanquishing the vicissitudes of the world, it remains unsha%eable in fulfilling the requisites of enlightenment in the way they have been underta%en"# 5etermination is the o##osite of the defilements of attachment8 aversion and ignorance, &e sho$ld kno+ of o$rselves +hether +e have already firm determination as to the develo#ment of k$sala or not yet, This is necessary so that +e become $nshakable in accom#lishing it, $r determination can easily vacillate8 it may not be firm8 and o$r confidence may not be steady, &e read abo$t mett>; :oving-%indness is the opposite of greed, hatred, and delusion, through its seclusion from the hindrances"# The hindrances InGvaraPaJ are; sens$o$s desire Ik>macchandaJ8 illE+ill Ivy>#>daJ8 sloth and tor#or IthGnaEmiddhaJ8 restlessness and +orry I$ddhaccaEk$kk$ccaJ and do$bt Ivicikicch>J, .t is said that lovingE kindness is the o##osite of lobha beca$se it is free from the hindrances, nly #aHH> can kno+ +hether there are hindrances or not, .f there is no #aHH> one may erroneo$sly believe that there is mett>, .n reality there may be lobha8 +hich is the hindrance of sens$o$s desire, PaHH> is essential8 and it is also the factor +hich ca$ses all k$sala f$rther to develo#,

#1& . The Perfections &e read abo$t eA$animity; )nd equanimity is their opposite by dispelling attraction and repulsion towards desirable and undesirable ob!ects, respectively, and by proceeding evenly under varying circumstances"#

EA$animity is the o##osite of attachment8 aversion and ignorance, &e sho$ld investigate the characteristics of all ten #erfections and see their benefit ; they are o##osed to ak$sala dhammas, 'ealities are nonEself8 they are beyond control, 2ittas arise and fall a+ay all the time in s$ccession8 and this ca$ses #eo#le<s lives to be different; they have acc$m$lated different kammas +hich #rod$ce their res$lts accordingly and they also have different inclinations +hich condition their varied +ays of thinking, &e read in the 2ommentary to the B7indred (ayingsC I..8 2h Y..8 *8 Tree ($ttas8 S *08 The base8 Nid>na ($ttaJ that the 5hamma ta$ght by the /$ddha for the benefit of all beings can be com#ared to a tho$sand goods +hich are laid do+n on the doorEste# of each ho$se for the benefit of the family, (ome #eo#le may o#en the door and receive all those goods that are #iled $# on their doorEste# +hereas others do not even o#en their door, .gnorance is the condition for not seeing the benefit of the 5hamma8 +hereas #aHH> is the condition for reali-ing its benefit, Each moment of listening to the 5hamma is beneficial, There may not al+ays be an o##ort$nity to a##ly the 5hamma8 b$t +hen +e have listened to it8 there are conditions for k$sala dhammas to develo# and ak$sala dhammas grad$ally to decrease, &e sho$ld have a##reciation for someone +ho e:#lains the 5hamma as ta$ght by the /$ddha, !s +e have seen8 the /$ddha<s teaching can be com#ared to the laying do+n of a tho$sand goods before each ho$seEdoor, &e read in another section of the same 2ommentary that #eo#le are conf$sed and dist$rbed beca$se of not $nderstanding ca$se and res$lt +hich take their co$rse at each moment, This is com#ared to a cotton thread that is entangled8 that has become a knot or a ball +hich one cannot disentangle by oneself, The 2ommentary states that the knot can be disentangled only by t+o #eo#le8 namely8 the (amm>samb$ddha and the (olitary /$ddha8 Pacceka /$ddha )8 +ho have acc$m$lated the
) ! Pacceka /$ddha8 a (olitary /$ddha8 has reali-ed the Tr$th +itho$t having heard it from someone else8 b$t he cannot #roclaim the 5hamma to the +orld,

The Perfection of ,0uanimity - #1$ #erfections so as to reali-e the fo$r noble Tr$ths by themselves, The #erfection of eA$animity is evenmindedness8 it is nonEdist$rbance by controversial cond$ct of #eo#le8 by trying events or by the vicissit$des of life8 no matter +hether they are desirable or $ndesirable8 s$ch as gain and loss8 #raise and blame, !t #resent +e s$ffer beca$se of being easily dist$rbed and $nstable8 b$t someone +ho has firm $nderstanding of kamma can become $naffected by the vicissit$des of life, .f one develo#s the #erfection of eA$animity8 one does not #ay attention to the +rongs of others8 as the 2ommentary to the B/asket of 2ond$ctC e:#lains, ne can be im#artial and evenminded8 $ndist$rbed by the +rongs of othersK one $nderstands that #eo#le +ill receive the res$lt of their o+n kamma, (ome #eo#le may think8 +hen others receive $n#leasant res$lts8 that it serves them right8 b$t if someone has develo#ed the #erfection of eA$animity8 he +ill not think in that +ay, @e is able to $nderstand #aramattha dhammas8 $ltimate realities8 dhammas +hich are anatt> and beyond control, &e read in the B/asket of 2ond$ctC IThe Perfection of EA$animity8 ...8 )Q8 the Great !sto$nding 2ond$ctJ that the /odhisatta develo#ed the #erfection of eA$animity to the highest degree Ias an $ltimate #erfection8 #aramattha #>ramGJ8 d$ring the life he +as the +ise LomahaLsa, The 2ommentary states; -he Great &eing was born at that time into a wealthy family, and he completed his education, mastering all branches of %nowledge under the tutorship of the teacher .ispmu%ha" 'hen his parents had died he became disenchanted with worldly conditions and he acquired a sense of urgency, although the members of his family implored him while weeping to ta%e care of the family possessions" $e had become disenchanted because he contemplated impermanence with wise attention, he reflected on the foulness of his body, and he did not want to give in to the defilements that would cause him to be involved with married life" $e thought of abandoning his possessions and becoming a mon%, but then he considered that, as a mon%, his good qualities in themselves would not be apparent so as to become praiseworthy" -hat was why the Great &eing who was averse from gain and honour did not enter the state of mon%hood" $e reflected+ 21 should !ust have sufficient belongings and lead a life of moderation with regard to gain, loss and the other worldly conditions"0 #
The (amm>samb$ddha has reali-ed the Tr$th +itho$t having heard it from someone else8 and he can #roclaim the 5hamma to the +orld,

#1) . The Perfections (omeone +ho becomes a monk receives #raise beca$se of the e:cellence of monkhood, @o+ever8 the Great /eing re4ected the gain and hono$r +hich one +o$ld receive as a monk, @e tho$ght that even tho$gh he +o$ld not be a monk8 he +o$ld cond$ct himself in a #raise+orthy +ay ), @e +o$ld #ractise fe+ness of +ishes and not have anything in e:cess, This is a +ay of thinking +hich is firmly established in k$sala, The state of monkhood is different from the state of the layman, The monk is bo$nd to receive more favo$rs and hono$r than a layman8 beca$se of the e:cellence of monkhood, The /odhisatta re4ected gain and hono$r and he did not cling to them, @e tho$ght that he +o$ld lead a life as a layman +itho$t a great deal of gain and hono$r, &e read f$rther on in the 2ommentary; $e thought, 21 shall accumulate the practice of supreme patience, enduring derisive speech from others" 1 shall develop the perfection of equanimity to the highest degree"0 $e left his home, dressed only in the clothing he was wearing; he practised the elimination of defilements to the utmost" 'hen he was without strength, he behaved as if he had strength" -hough not dumb, he behaved as if he was dumb, while he was ridiculed by others because of his appearance that seemed to be of a fool" $e wandered in villages, cities and the capital, and he stayed in each place for only one night" 'herever he was much ridiculed, he stayed for a longer time" 'hen his clothing became worn out and unsightly, he did not accept another piece of clothing from someone else; he wandered about with clothing that served only to cover the private parts" 'hile he wandered about in that way he came to a house in the village"# This is the #erfection of eA$animity to the highest degree8 +hich is most diffic$lt to develo#, @e had many #ossessions8 b$t he did not cling to them, @e +anted to acc$m$late the #erfection of eA$animity; he end$red derisive s#eech from others8 and he +ent o$tside covered only by a #iece of cloth, &hen he +as +itho$t strength8 he behaved as if he had strength8 he +as not do+nhearted and he had #atience, Tho$gh not d$mb8 he behaved as someone +ho is d$mb8 he +as not dist$rbed by anything, No matter +hat someone else said8 no matter +hether others ridic$led him beca$se of his o$t+ard a##earance +hich seemed to be that of a fool8 he +as $naffected, &e all have different acc$m$lated inclinations, &e are attached to o$r a##earance8 to o$r clothing8 to +ords of a##roval and #raise from others, &e like to be dressed bea$tif$lly8 b$t the /odhisatta had in that
) /eca$se of the highest degree of eA$animity he had develo#ed,

The Perfection of ,0uanimity - #1+ life great end$rance8 he +as $naffected +hen others 4eered at the +ay he +as dressed, &here he +as m$ch derided he stayed longer, &andering abo$t in that +ay he came to a ho$se in a village, &e read; -here the children of that family were of a mischievous character, they were prone to violence and li%ed to beat other people" 8ome children were relatives or slaves of the royal household" -hey had a cruel, fierce character, they uttered sarcastic, coarse, insulting speech and they went about moc%ing all the time" 'hen these children would see old, destitute people, they would ta%e fine dust and scatter it all over their bac%s" -hey behaved in an improper, reproachable way, and they !eered at the people who were watching the scene" 'hen the great &eing saw those mischievous children going about in the village, he thought, 2*ow 1 shall use a tric% as a means of accumulating the perfection of equanimity, and therefore 1 shall stay in that place"0 'hen those mischievous children saw the Great &eing, they began to behave in an improper way" -he Great &eing stood up and pretended that he could not stand this any longer and that he was afraid of those children" 'hen the children followed the &odhisatta, he went to a cemetery, thin%ing, 2$ere nobody will interfere with the conduct of those children"0 $e too% a s%eleton as a pillow to support him and he lay down 3" -hereupon the children behaved in an improper way such as spitting upon him and then returned" Cvery day they behaved in this way" 'hen wise people saw the children0s behaviour, they forbid them to act in that way, saying, 2-his person has great powers, he is an ascetic, a great yoga practitioner"0 -hose wise people greatly praised and honoured the &odhisatta"# !ll /odhisattas are evenminded and im#artial8 in every res#ect, &e read that the /$ddha said; 1 slept in a cemetery, ta%ing as a pillow the s%eleton of a corpse" 1 had evenmindedness with regard to what is clean and what is dirty"# &e read that the village children cond$cted themselves in many r$de8 im#ro#er +ays8 by s#itting8 4eering8 defecating and $rinating, They #oked blades of grass into the /odhisatta]s ears and they +ere teasing and mocking as m$ch as they liked, &e read that the /odhisatta there$#on reflected; -he village children caused me to suffer pain, whereas those wise people gave me en!oyable things, such as flowers, unguents and food" 1 am impartial and evenminded towards all people; 1 have equanimity" 1 have moderation in
) This story is referred to in 9 .8 71 I($tta )2J,

#1/ . The Perfections all things, in all circumstances" 1 have no specific affection towards those who support me, nor do 1 spea% angry words or have feelings of vengeance towards those who do not support me" -hus, 1 have equanimity towards all people"# The /odhisatta +as $nshakeable and im#artial8 having no attachment to #eo#le +ho gave him #leasant things8 s$ch as flo+ers8 $ng$ents and food8 and having no anger to+ards those +ho dist$rbed him and made him s$ffer, &e read; )t that time the &uddha taught moderation, he taught not to cling to the vicissitudes of life" $e was equipped with the requisite of enlightenment that is wisdom and hence he was impartial towards all beings, to those who supported him as well as those who did not" $e finally said+ 21 am evenminded towards happiness and misery, towards honour and dishonour; 1 am impartial towards everything, and this is my perfection of equanimity"0 -he perfection of equanimity is evenmindedness, being without happiness and anguish, li%e a scale that is well-balanced" -he &uddha showed that he was impartial to all beings and to all vicissitudes of life, and this degree of equanimity is not common to other people"# &e read in the 2ommentary to the B/asket of 2ond$ctC; -he &odhisatta developed all ten perfections" &eginning with generosity, he gave away all his possesions and his own body, without concern over whatever others wanted to do with it" -hat is the perfection of generosity" $e abstained from whatever was improper and wrong, and that is the perfection of morality" $e developed the perception of the foulness of his body, he abandoned attachment to sense pleasures, he left his home for the homeless life, and that is the perfection of renunciation" $e was s%illed in the discerning of the dhammas which are a support for the requisites of enlighhtenment and s%illed in the abandoning of the dhammas opposed to those requisites" $e was s%illed in considering the specific nature of beneficial dhammas, discriminating them from dhammas that are not beneficial, and this is the perfection of pa>>" -he disenchantment with sense pleasures and the endeavour to endure suffering is the perfection of energy" Cndurance and forbearance are the perfection of patience" -ruthfulness in speech and in the practice of abstention from what is wrong is the perfection of truthfulness" -he firm, unsha%able practice of what is right is the perfection of determination" :oving-%indness and affection for all beings without being selective is the perfection of loving-%indness"#

The Perfection of ,0uanimity - #1! !s regards the #erfection of eA$animity of the /odhisatta8 this has 4$st been e:#lained above, .n the B2ond$ct of EA$animityC of the B/asket of 2ond$ctC8 the #erfection of eA$animity to the highest degree has been dealt +ith in order to #roclaim the benefit and the #o+er of the e:cellent A$alities of the /odhisatta, &e read; $e gave up his wealth, his circle of relatives, and he left his home, in the same way as someone who enters the state of mon%hood, although he did not become a mon%" $e lived in the same way as a mon%" -he &odhisatta did not cling to the state of mon%hood, he was averse to favours and praise that accrue to the mon%" -he mon% must accept the reverence that people show him, and he strives for the e cellence of the status of mon%hood" -he &odhisatta was !ust a mon% at heart, he had the mentality of a mon%, and in this way he lived in utmost happiness"# (ince the /odhisatta +as averse to favo$rs and #raise that come +ith monkhood8 he did not go forth, @o+ever8 he +as a monk at heart and develo#ed k$salaK in this +ay others +o$ld in tr$th res#ect him8 even tho$gh he had not gone forth, &e read f$rther on; $e had the highest degree of contentment with little, he delighted in tranquillity, he had no concern for his body and his life, because his aim was equanimity" $e practised the abandonment of defilements to the highest degree, he endured the depraved deeds from others" $e had the firm determination to diminish the defilements which were opposed to the requisites of enlightenment by evenmindedness in all respects" -his caused him to be moderate in everything, to be impartial towards others who supported him and to those who did not" $is life was li%e that of an arahat and hence he did not cling to the vicissitudes of life" $e reached the pea% of the perfection of equanimity, and as such it is pre-eminently a perfection leading to the awa%ening of a &uddha (&uddha pramA)"# The #erfection of eA$animity incl$des im#artiality to+ards all beings and this is most diffic$lt to #ractise, The ten #erfections are; generosity8 d>na8 morality8 sGla8 ren$nciation8 nekkhamma8

#11 . The Perfections +isdom8 #aHH>8 energy8 viriya #atience8 khanti tr$thf$lness8 sacca8 determination8 adi==h>na8 lovingEkindness8 mett>8 eA$animity8 $#ekkh>, &e sho$ld not neglect anyone of these ten #erfections8 +e need all of them, &e need sincerity in the abandonment of defilements and that is the #erfection of tr$thf$lness, &e sho$ld remember to think of other #eo#le<s +rongs +ith lovingEkindness, &e also need the #erfection of determination8 the firm8 $nshakable determination to #ractise all kinds of k$sala in order to reach the goal, &e may have sincerity in o$r +ish to abandon defilements8 b$t at times +e lack determination8 +e are not firm eno$gh in o$r determination to abandon defilements, &e need the #erfection of determination for being sincere in o$r #ractice to eradicate defilements, &e need the #erfection of #atience8 that is8 end$rance, &e need to develo# all the #erfections and this is the only +ay to have +ise attention to +hatever +e e:#erience8 to develo# #aHH>,

The Perfection of ,0uanimity - #1'

Epilogue
The efilements of the Perfections
&hen attachment arises8 +hen +e have en4oyment and clinging8 the ten #erfections are defiled, The defilements of each of the ten #erfections are e:#lained as follo+s; -a%en separately, discriminating thoughts (vi%appa) over gifts and recipients are the defilement of the perfection of giving"# (ometimes +hen +e #erform deeds of generosity +e are selective +ith regard to the receiver or +e have discriminating tho$ghts abo$t the gifts8 by attachment8 aversion8 fear or del$sion, Then the #erfection of generosity is defiled8 it is not #$re, The #erfection of generosity sho$ld be develo#ed to+ards all beings8 +itho$t discrimination, .f +e have discriminating tho$ghts over gifts and reci#ients8 +e sho$ld investigate the characteristic of the #erfection of generosity, !t s$ch moments it is defiled8 it is not #$re, &e sho$ld have a refined kno+ledge of the #erfections in daily life, They have to be develo#ed life after life in the cycle of birth and death so that they reach f$lfilment, &e read +ith regard to the #erfection of morality; .iscriminating thoughts over beings and times are the defilement of the perfection of virtue"# (ometimes +e can observe morality to+ards #artic$lar #ersons8 to #eo#le +e res#ect s$ch as o$r #arents, &e may observe morality by sho+ing res#ect to them in o$r gest$res and s#eech8 b$t +e cannot do the same to other #eo#le, r +e may have discriminating tho$ghts as to

#'6 . The Perfections the time of observing morality8 +e observe it only on 6#osatha day ) or a #artic$lar day +e select to observe the #rece#ts8 and then +e may believe that +e are #erfect in morality8 altho$gh at other days +e do not observe morality, That is the defilement of the #erfection of virt$e or morality, &e read f$rther on in the 2ommentary to the B/asket of cond$ctC abo$t the defilement of the other #erfections as follo+s;

.iscriminating thoughts of delight in sense pleasures and e istence, and of discontent with their pacification, are the defilement of the perfection of renunciation" .iscriminating thoughts of O1O and OmineO are the defilement of the perfection of wisdom"""# Even +hen +e think in that +ay of #aHH>8 it is already defiled8 +e have attachment to the tho$ght of Bmy #aHH>C, &e read f$rther on abo$t the defilement of the #erfections; .iscriminating thoughts leaning to listlessness and restlessness, (are defilements) of the perfection of energy; discriminating thoughts of oneself and others, (are defilements) of the perfection of patience; discriminating thoughts of avowing to have seen what was not seen, etc", (are defilements) of the perfection of truthfulness; discriminating thoughts perceiving flaws in the requisites of enlightenment and virtues in their opposites, (are defilements) of the perfection of determination; discriminating thoughts confusing what is harmful with what is beneficial, (are defilements) of the perfection of loving-%indness; and discriminating thoughts over the desirable and undesirable, (are defilements) of the perfection of equanimity" -hus the defilements should be understood"# !t times +e can have eA$animity +ith regard to the $ndesirable b$t not +ith regard to the desirable, The more +e $nderstand the 5hamma in detail8 the more +ill +e be inclined to #ractise the 5hamma, Formerly +e may have tho$ght that +e co$ld not #ractise the #erfections8 that they +ere beyond o$r reach, @o+ever8 if +e see the benefit of each of the #erfections8 and if +e grad$ally develo# them8 they +ill event$ally become accom#lished, &e can verify for o$rselves that listening to the 5hamma and st$dying it is of the $tmost benefit, .t +ill enable $s to a##ly the 5hamma in o$r daily lives8 to develo# sati#a==h>na together +ith all the #erfections,
) 6#osatha day is a day of vigilance8 +hich is the f$llEmoon day8 the ne+Emoon day8 and the days of the first and the last moonEA$arter, /$ddhist lay follo+ers $s$ally visit on these days the monasteries and observe five or eight #rece#ts,

The efilements of the Perfections - #'#

#'& . The Perfections

!lo""ar#
a$ha#a d>na the giving of freedom from fear a$hidha%%a the higher teachings of /$ddhism8 teachings on $ltimate realities a$hi&&' coveto$sness a$hi((' s$#ernormal #o+ers a$h'#a freedom from fear or danger, a$hi"a)*h'ra kammic activity giving #re#onderance in the conditioning of rebirth adi++h'na determination ahetu*a citta" not accom#anied by Bbea$tif$l rootsC or $n+holesome roots a*u"ala *a%%a a bad deed a*u"ala citta $n+holesome conscio$sness a*u"ala $n+holesome8 $nskilf$l '%i"a d'na the giving of material things an'g'%, non ret$rner8 #erson +ho has reached the third stage of enlightenment8 he has no aversion IdosaJ -nanda the chief attendant of the /$ddha anatt' not self anudha%%a in conformity +ith the 5hamma anu%odan'. thanksgiving8 a##reciation of someone else<s k$sala arahat noble #erson +ho has attained the fo$rth and last stage of enlightenment ari#an noble #erson +ho has attained enlightenment ar/pa0$h/%i #lane of ar?#a citta; ar?#aE4h>nacitta

"lossary - #'$ ar/pa0$rah%a plane #lane of e:istence attained as a res$lt of ar?#aE4h>na, There are no sense im#ressions8 no r?#a e:#erienced in this realm, ar/pa0&h'na immaterial absor#tion 1ttha"'lin, The E:#ositor8 a commentary to the first book of the !bhidhamma Pi=aka $ala" #o+ers8 strengths $h'2an' mental develo#ment8 com#rising the develo#ment of calm and the develo#ment of insight $hi**hu monk $hi**hu3, n$n $h/%i #lane of e:istence or #lane of citta $odhi"atta a being destined to become a /$ddha 4uddha a f$lly enlightened #erson +ho has discovered the tr$th all by himself8 +itho$t the aid of a teacher 4uddhagho"a the greatest of 2ommentators on the Ti#i=aka8 a$thor of the Dis$ddhimagga in the fifth cent$ry !,5, cetan' volition ceta"i*a mental factor arising +ith conscio$sness chanda B+ish to doC citta conscio$sness8 the reality +hich kno+s or cogni-es an ob4ect cuti dying cuti0citta dyingEconscio$sness d'na generosity8 giving de2a heavenly being dha%%a reality8 tr$th8 the teachings dha%%a02ica#a investigation of 5hamma 5ha%%anudha%%a pa+ipatti the #ractice of the 5hamma in conformity +ith the 5hamma Ian$dhammaJ

#') . The Perfections 5ha%%a"anga3i the first book of the !bhidhamma Pi=aka dha%%a2ica#a investigation of the 5hamma di++hi +rong vie+8 distorted vie+ of realities do%ana""a $n#leasant feeling do"a aversion or ill +ill du**ha s$ffering8 $nsatisfactoriness of conditioned realities hiri#ati scr$#les iddhip'da" fo$r B'oads to ($ccessC indri#a fac$lty +hich is Oleader< in its o+n field i""' envy &'ti birth8 nat$re8 class Iof cittasJ &a2ana im#$lsion8 r$nning thro$gh the ob4ect &a2ana0citta" cittas +hich Or$n thro$gh the ob4ect<8 k$sala citta or ak$sala citta in the case of nonEarahats &h'na absor#tion +hich can be attained thro$gh the develo#ment of calm *'%'2acara citta" cittas of the sense s#here *a%%a intention or volitionK deed motivated by volition 6a%%a""a*at' ('3a $nderstanding of the s#ecific nat$re of kamma as Oone<s o+n< *a%%a patha co$rse of action #erformed thro$gh body8 s#eech or mind +hich can be +holesome or $n+holesome *'%ogha the flood of sens$o$s desire *'%up'd'na sens$o$s clinging *aru3' com#assion *'#a body, .t can also stand for the Omental body<8 the cetasikas *'#a0duccarita +rong action thro$gh the body *'#a0u&u*at' $#rightness of cetasika

"lossary - #'+ *'#a02i(('3a bodyEconscio$sness *handha" aggregates of conditioned realities classified as five gro$#s; #hysical #henomena8 feelings8 #erce#tion or remembrance8 activities or formations Icetasikas other than feeling or #erce#tionJ8 conscio$sness, *hanti #atience *ile"a defilements *iri#a citta ino#erative citta8 neither ca$se nor res$lt *u**ucca regret or +orry *u"ala *a%%a a good deed *u"ala +holesome8 skilf$l *u"ala citta +holesome conscio$sness lo$ha attachment8 greed lo*uttara citta s$#ram$ndane citta +hich e:#eriences nibb>na %ett' loving kindness %icch'0di++hi +rong vie+ %icch'0"a%'dhi +rong concentration %iddha tor#or or lang$or %oha ignorance n'%a mental #henomena8incl$ding those +hich are conditioned and also the $nconditioned n>ma +hich is nibb>na, ('3a 2ippa#utta $naccom#anied by #aHH> ('3a "a%pa#utta accom#anied by #aHH>K H>Pa means #aHH>, ne**ha%%a ren$nciation ni$$'na $nconditioned reality8 the reality +hich does not arise and fall a+ay, The destr$ction of l$st8 hatred and del$sion, The deathless, The end of s$ffering ottappa fear of blame P'li the lang$age of the /$ddhist teachings

#'/ . The Perfections para%attha dha%%a tr$th in the absol$te sense; mental and #hysical #henomena8 each +ith their o+n characteristic pa""addhi calm p'ra%," the ten #erfections8 generosity8 d>na8 morality8 sGla8 ren$nciation8 nekkhamma8 +isdom8 #aHH>8 energy8 viriya8 #atience8 khanti8 tr$thf$lness8 sacca8 determination8 adi==h>na8 lovingEkindness8 mett>8 eA$animity8 $#ekkh> p,ti 4oy8 ra#t$re r/pa #hysical #henomena8 realities +hich do not e:#erience anything r/pa0$rah%a plane or r/pa0$h/%i fine material realm of e:istence attained as a res$lt of r?#aE4h>na r/pa0&h'na fine material absor#tion8 develo#ed +ith a meditation s$b4ect +hich is still de#endant on materiality, r/pa0*handha aggregate or gro$# of all #hysical #henomena Ir?#asJ "adda d'na the gift of so$nds Isho$ld be $nderstood by +ay of the so$nds of dr$ms8 etc,J "a%'dhi concentration or oneE#ointedness8 ekaggat> cetasika "a%atha the develo#ment of calm "a%pa&a((a discrimination8 com#rehension "a%pa#utta associated +ith 7angha comm$nity of monks and n$ns, !s one of the tri#le Gems it means the comm$nity of those #eo#le +ho have attained enlightenment, "a((' memory8 remembrance or B#erce#tionC "a(('0**handha memory classified as one of the five khandhas "ant,ra3a0citta investigatingEconscio$sness "a)*'ra dha%%a conditioned dhamma "a)*h'ra0**handha all cetasikas Imental factorsJ e:ce#t feeling and memory "a)*h'radha%%a conditioned realities

"lossary - #'! "a82ega a sense of s#irit$al $rgency "a8"'ra the cycle of birth and death "appuri"a good man8 denoting an ariyan 7'riputta The First chief disci#le of the /$ddha "ati a+areness8 nonEforgetf$lness8 a+areness of reality by direct e:#erience "atipa++h'na "utta 9iddle Length (ayings )8 n$mber )08 also 5Ggha Nik>ya8 dialog$es 28 no, 22K "atipa++h'na a##lications of mindf$lness, .t can mean the cetasika sati +hich is a+are of realities or the ob4ects of mindf$lness +hich are classified as fo$r a##lications of mindf$lness; /ody8 Feeling8 2itta8 5hamma, r it can mean the develo#ment of direct $nderstanding of realities thro$gh a+areness, ",la morality in action or s#eech8 virt$e "ot'panna #erson +ho has attained the first stage of enlightenment8 and +ho has eradicated +rong vie+ of realities "u*ha ha##y8 #leasant "utta #art of the scri#t$res containing dialog$es at different #laces on different occasions, "uttanta a s$tta te:t 9ath'gata literally Bth$s goneC8 e#ithet of the /$ddha 9ipi+a*a the teachings of the /$ddha upe**h' indifferent feeling, .t can stand for evenmindedness or eA$animity and then it is not feeling b$t tatrama44hattat> cetasika :po"atha 6#osatha days are days of fasting or vigilK $#osatha is observed on the days of f$llEmoon and ne+Emoon8 and sometimes also on the days of the first and last moonEA$arter, .n /$ddhist co$ntries there is a tradition for layEfollo+ers to visit tem#les and to observe eight #rece#ts on these days 2'"an' disagreeable habits acc$m$lated in the #ast that can only be eradicated by a /$ddha, Even arahats +ho have eradicated all defilements may still have a +ay of s#eech or action that is not

#'1 . The Perfections agreeable to others 2edan' feeling 2edan'0**handha gro$# of all feelings 2ina#a /ook of 5isci#line for the monks 2i(('3a conscio$sness8 citta 2i(('3a0**handha all cittas Iconscio$snessJ 2ipa""an' +isdom +hich sees realities as they are 2iri#a energy ;i"uddhi%agga an encyclo#aedia of the /$ddha<s teaching8 +ritten by /$ddhaghosa in the fifth cent$ry !,5 2ita**a a##lied thinking 2#'p'da illE+ill 2#'p'da02ita**a tho$ght of malevolence #ogha" The yokes8 a gro$# of defilements #oni"o %ana"i*'ra +ise attention to the ob4ect

"lossary - #''

&66 . The Perfections

"lossary - &6#

&6& . The Perfections

"lossary - &6$