VI: Sumedha’s Reflection on the Perfections
The Bodhisatta, Sumedha, was delighted with both the prophetic words of the Buddha Dīpaṅkara and the encouraging words of Devas and Brahmas, and he reflected thus, when Devas and Brahmas had departed (Bv 2.109-115):
“Buddhas are not speakers of ambiguous words, nor are they given to speaking of futile things. Never have their words proved wrong, surely I will become a Buddha.
As a stone thrown upwards will certainly fall back to the ground, so the words of Buddhas always prove unerring and never failing, surely I will become a Buddha.
Again, as death certainly comes to living beings, so the words of Buddhas always prove unerring and never failing, surely, I will become a Buddha.
Again, as the sun certainly rises at the end of night, so the words of Buddhas always prove unerring and never failing, surely I will become a Buddha.
Again, as a lion certainly roars on coming out of his den, so the words of Buddhas always prove unerring and never failing, surely I will become a Buddha.
Again, as birth certainly follows conception in a woman, the words of Buddhas always prove unerring and never failing, surely I will become a Buddha.”
Reflecting on these similes, Sumedha was certain that he would definitely attain Buddhahood in accordance with Buddha Dīpaṅkara’s prophetic words. And he thought to himself thus (Bv 2.116):
“Well, I will make a thorough search in the basic principle concerning the three worlds These are the realms of sensuality (kāmāvacara), materiality (rūpāvacara) and immateriality (arūpāvacara). in all the ten directions for the conditions of my becoming a Buddha.”
Thus he thought about and investigated those factors which conditioned his becoming a Buddha (Buddha-kāraka-dhamma).
The wisdom involved in such mental investigation is called the perfection investigating wisdom (pāramī-pavicaya-ñāṇa). The wisdom that arose in Sumedha’s mental process was of great potency. It helped him see clearly the perfections, the great charity and good conduct, all of which are essential in gaining omniscience and are called the constituent elements of Awakening (Bodhi-sambhāra). This wisdom was achieved by himself, without the help of a teacher.
According to the sub-commentary on the Enumeration of Phenonema (Dhamma-saṅgaṇī), it was the forerunner of the arising of omniscience in him. Buddha Dīpaṅkara had merely predicted Sumedha’s becoming a Buddha. He did not expound on what and how to practice for becoming one. Sumedha had to think about and find out those practices with his own perfection investigating wisdom, and when he did so, he came to see very clearly what to practise and how to proceed.
Then the author reproduces a long verse that depicts Sumedha’s investigation of the ten perfections from the Poem on the Perfections (Pāramidawgan Pyo) of Shin Sīlavaṁsa.
The phrase “basic principle” in the aforesaid paragraph is the translation of the Pāḷi dhamma-dhātu, in which dhātu literally means “a phenomenon that carries its own nature.” That is to say, it is a phenomenon that is not created by anyone, but which arises on its own as conditioned by a cause. If a phenomenon is created by someone, it cannot be said to be a natural phenomenon. Therefore “basic principle” means “a phenomenon that arises, not through a person’s effort, but as a result of natural conditions and circumstances,” which in Pāḷi is dhamma-dhātu.
If one wants to look for Buddha-making factors, one should do so in the basic principle (dhamma-dhātu), hence, “I will make a thorough search in the basic principle” (vicināmi dhamma-dhātuyā). In contrast, when an individual is meant and not a principle, one may say in Pāḷi, loka-dhātuya, “in the world.”
What this means is that a principle is concerned with the basic principle (dhamma-dhātu) whereas an individual is concerned with world (loka-dhātu). For instance, there is such a saying as “there cannot be two contemporary Buddhas in the world (loka-dhātu).” Here as the saying concerns an individual the “world” (loka-dhātu) is used instead of the basic principle (dhamma-dhātu).
1. The Perfection of Generosity
While Sumedha was engaged in the investigation of the Buddha-making factors, he discovered first the perfection of generosity which former Bodhisattas had always followed and practised, and which was like a highway to the state of Buddhahood. Then he admonished himself thus (Bv 118):
“Sumedha, if you are desirous of attaining the knowledge of the paths, fruitions and omniscience, That is, becoming a Buddha, says the author. you should constantly establish first, the perfection of generosity and make efforts to become accomplished in fulfilling this perfection.”
He continued to admonish himself thus (Bv 119-120):
“When a jar, full with liquid, is overturned, it pours out all its contents. Likewise, Sumedha, you should give alms to all, whether low, middling or high, leaving nothing with you.” Details of the perfection are given in the Further Explanations. So are details of each and every item of the remaining perfections.
2. The Perfection of Morality
After discovering and reflecting on the perfection of generosity, he went on to contemplate thus (Bv 121):
“The perfection of generosity alone cannot constitute all the Buddha-making factors. There must be other factors that also contribute to the maturity of the knowledge of the paths, fruitions and omniscience. I shall investigate them.”
When he investigated thus, he discovered morality as the second perfection which former Bodhisattas had always cultivated and fulfilled. He admonished himself thus (Bv 122):
“Sumedha, if you are desirous of attaining the knowledge of the paths, fruitions and omniscience, you should constantly establish the perfection of morality and make efforts to become accomplished in fulfilling this perfection.”
He continued to admonish himself (Bv 124-125):
“The yak (camara) protects its tail even at the risk of its life; if the tail should happen to be caught in something, it would rather die than damage its tail by making an effort to release it. Likewise, Sumedha, you should observe morality in the four purifying fields, namely: 1) Restraint according to the Monastic Rules (Pātimokkha-saṁvara); 2) restraint of the sense faculties (indriya-saṁvara); 3) purity of livelihood (ājīva-parisuddhi); and 4) proper use of the requisites (paccaya-sannissita) which form the basis of meritorious deeds. As the yak gives up its life in protecting its tail, so also you should safeguard your morality constantly.”
3. The Perfection of Renunciation
After discovering and reflecting on the perfection of morality, he discovered renunciation as the third perfection which former Bodhisattas had always cultivated and fulfilled.
“Sumedha, if you are desirous of attaining the knowledge of the paths, fruitions and omniscience, you should constantly establish the perfection of renunciation and make efforts to become accomplished in fulfilling this perfection.”
He continued to admonish himself (Bv 129-130):
“A man, imprisoned for a long time and suffering from torture all the time, looks only for an opportunity to escape. Likewise, Sumedha, you should regard all the existences in the realms of sensuality, materiality and immateriality as prisons and look towards renunciation to escape from all these existences.”
4. The Perfection of Wisdom
After discovering and reflecting on the perfection of renunciation, he discovered wisdom as the fourth perfection which former Bodhisattas had always cultivated and fulfilled. Then he admonished himself thus (Bv 132-133):
“Sumedha, if you are desirous of attaining the knowledge of the paths, fruitions and omniscience, you should constantly establish the perfection of wisdom and make efforts to become accomplished in fulfilling this perfection.”
He continued to admonish himself (Bv 134-135):
“A monastic on his alms round receives sufficient food by going from one household to another, be they low, middling or high. Likewise, Sumedha, you should always approach all learned persons, irrespective of their depth of learning and ask them the facts and the meaning of all that should be known by raising questions, such as: “Sir, what is merit? What is demerit? What is faulty? What is faultless?” and so on. You should thus make an effort to become accomplished in the perfection of wisdom. When you are thus accomplished, you will attain the knowledge of the paths, fruitions and omniscience.”
5. The Perfection of Energy
After discovering and reflecting on the perfection of wisdom, he discovered energy as the fifth perfection which former Bodhisattas cultivated and fulfilled. Then he admonished himself thus (Bv 137-138):
“Sumedha, if you are desirous of attaining the knowledge of the paths, fruitions and omniscience, you should constantly establish the perfection of energy and make efforts to become accomplished in fulfilling this perfection.”
He continued to admonish himself (Bv 139-140):
“Crouching, standing and walking, the lion, the king of beasts, is possessed of undiminished energy in these postures, and is always alert. Likewise, Sumedha, you should constantly arouse your energy in all your existences. When you are accomplished in fulfilling the perfection of energy, you will attain the knowledge of the paths, fruitions and omniscience.”
6. The Perfection of Forbearance
After discovering and reflecting on the perfection of energy, he discovered forbearance as the sixth perfection which former Bodhisattas had always cultivated and fulfilled.
“Sumedha, if you are desirous of attaining the knowledge of the paths, fruitions and omniscience, you should constantly establish the perfection of forbearance without being inconsistent, such as being tolerant sometimes and not at other times, being patient with some people and not with others; if you can practise thus, you will attain the knowledge of the paths, fruitions and omniscience.”
He continued to admonish himself (Bv 144-145):
“This great earth shows no signs of love or hate towards all of the things that are dumped upon it but forbears them whether they are clean and good or unclean and foul. Likewise, Sumedha, you should put up with all that is done to you, be it in honour or in contempt. When you are accomplished in fulfilling the perfection of forbearance, you will attain the knowledge of the paths, fruitions and omniscience.”
7. The Perfection of Truthfulness
After discovering and reflecting on the perfection of forbearance, he discovered truthfulness as the seventh perfection which former Bodhisattas had always followed and practised. Then he admonished himself thus (Bv 147-148):
“Sumedha, if you are desirous of attaining the knowledge of the paths, fruitions and omniscience, you should constantly establish the perfection of truthfulness, which is speaking only the truth and not being duplicitous, such as being truthful sometimes and not at other times; speaking truthfully to some people and not to others. If you fulfil the perfection of truthfulness by speaking only the truth, you will attain the knowledge of the paths, fruitions and omniscience.”
He continued to admonish himself (Bv 149-150):
“The morning star, which serves as a guiding light, keeps steady on its course, never deviating from it, irrespective of the season, whether it is rainy, cold or hot. Likewise, Sumedha, you should not deviate from the path of truth, the path that consists of eight sectors: what you see, what you hear, what you feel, what you know; what you do not see, what you do not hear, what you do not feel and what you do not know. When you are accomplished in fulfilling the perfection of truthfulness, you will attain the knowledge of the paths, fruitions and omniscience.”
You stand on the path of truth only when you say that you see what you do see with your eyes in the case of seeing. Only when you say you hear what you hear with your ears in the case of hearing. Only when you say you feel with your nose, tongue or body in the case of feeling. Only when you say you know what you know with your mind in the case of knowing. The same holds good in the case of not seeing, not hearing, not feeling and not knowing. Such a speech established on the path of truth is said to be the speech of the noble ones (ariya-vohāra), said the Buddha.
8. The Perfection of Resolution
After discovering and reflecting on the perfection of truthfulness, he discovered resolution as the eighth perfection which former Bodhisattas had always cultivated and fulfilled. Then he admonished himself (Bv 152-153):
“Sumedha, if you are desirous of attaining the paths, fruitions and omniscience, you should constantly establish the perfection of resolution. When you fulfil it steadfastly without wavering, you will attain the knowledge of the paths, fruitions and omniscience.”
He continued to admonish himself (Bv 154-155):
“A big rocky mountain that stands in a solid mass is
Here the author explains that resolution means determination to see things happen the way you like, once you have resolved: “I will do this or that, and I will make it happen in this manner,” and so on. For instance, Prince Temiya made up his mind to assume the guise of a deaf and dumb person though he was not deaf or dumb, until he was permitted to renounce the world. Such a determination is called resolution (adhiṭṭhāna).
Temiya’s story is contained in the Birth Story about the Wise Mūgapakkha (Mūga-pakkha-jātaka, Ja 538). He was the Bodhisatta born as the son of the King of Kāsi. Even in his infancy, he recollected his past lives, one of which was being in the state of severe suffering in the Auxiliary Hells (Ussada-niraya), owing to his giving orders of punishment to convicted criminals. His recollection made him hate kingship bitterly, and on the advice of the goddess of his parasol, who had been his mother in a former existence, he resolved to pretend to be an invalid who could neither hear nor speak.
For sixteen years the royal parents tried in vain to break his determination. As the last attempt, they appointed him king for one week, but he was not happy to rule the country and remained firm in his determination. He was then ordered to be clubbed to death and buried in the charnel ground. Sunanda the charioteer took him there in a chariot, and while he was digging the grave, Temiya spoke to him and expressed his wish to lead an ascetic life. The matter was reported to the palace, and the king and queen rushed to the scene. But after listening to a discourse delivered by Temiya, who was now an ascetic, they all joined him by becoming ascetics themselves.
9. The Perfection of Loving-Kindness
After discovering and reflecting on the perfection of resolution, he discovered loving-kindness as the ninth perfection which former Bodhisattas had always cultivated and fulfilled. Then he admonished himself (Bv 157-158):
“Sumedha, if you are desirous of attaining the knowledge of the paths, fruitions and omniscience, you should constantly establish the perfection of loving-kindness and make efforts to cultivate and practise the meditation of loving-kindness (mettā-bhāvanā) in a peerless manner.”
He continued to admonish himself (Bv 159-160):
“Water suffuses with coolness all who bathe, the virtuous and the wicked alike, and cleanses them of dust and dirt. Likewise, Sumedha, you should develop goodwill equally towards those who wish for your welfare and those who do not. When you are accomplished in fulfilling the perfection of loving-kindness, you will attain knowledge of the paths, fruitions and omniscience.”
10. The Perfection of Equanimity
After discovering and reflecting on the perfection of loving-kindness, he went on to contemplate thus (Bv 161):
“These nine alone cannot constitute the Buddha-making factors. There must be other perfections that also contribute to the maturity of the knowledge of the paths, fruitions and omniscience. I shall investigate them.”
When he investigated thus, he discovered equanimity as the tenth perfection which former Bodhisattas had always cultivated and fulfilled. Then he admonished himself (Bv 162-163):
“Sumedha, a pair of scales remains steady without tipping to one side or the other when poised by equal weights; likewise, if you remain evenly balanced in mind when faced with happiness or suffering, you will attain the knowledge of the paths, fruitions and omniscience.”
He continued to admonish himself (Bv 164-165):
“Sumedha, this great earth shows no sign of love or
When Sumedha had reflected on the perfection of equanimity, it occurred to him thus (BvA, PTS 113):
“The perfections which contribute to the maturity of the knowledge of the paths, fruitions and omniscience and make a Buddha, and which a Bodhisatta has to fulfil, are exactly these ten. There are no other perfections besides these. And these ten perfections, which are essential to become a Buddha, do not exist outside myself; neither in the sky above nor on the earth below; nor do they lie in the east or in any other direction. In fact, they are in my heart.”
When he had thought thus, he urged himself (BvA, PTS 113):
“Sumedha, fulfil these ten perfections, which are the excellent factors conditioning Buddhahood, without swerving in any way.”
Then he considered going over the perfections in forward order: generosity, morality, renunciation, wisdom, energy, forbearance, truthfulness, resolution, loving-kindness and equanimity. Then he considered them in reverse order: equanimity, loving-kindness, resolution, truthfulness, forbearance, energy, wisdom, renunciation, morality, and generosity.
Then he considered going over them in groups of two beginning with the middle two: energy and forbearance; wisdom and truthfulness; renunciation and resolution; morality and loving-kindness; generosity and equanimity. Then he considered going over them again, beginning from the two ends: generosity and equanimity; morality and loving-kindness; renunciation and resolution; wisdom and truthfulness; energy and forbearance. Thus he contemplated on the ten perfections as thoroughly as an oil-press grinds oil-seeds to produce oil.
He also considered all the matters connected with the perfections that are essential for his becoming a Buddha: giving up external things is an exercise of an ordinary perfection (pāramī); giving up one’s limb is an exercise of higher perfection (upapāramī); giving up one’s life is an exercise of the highest perfection (paramattha-pāramī).
A Great Earthquake
Because of the power generated by the investigation of the ten perfections complete with their basic principles of functions and characteristics, this great earth leaned left and right, forward and backward, downward and upward, in these ways it shook violently. It also made loud rumbling and echoing sounds. Like a sugarcane press operated by its workers, or like the turning wheel of an oil-mill, the 10,000 world-element swirled and quaked.
After declaring the prophecy to Sumedha, Buddha Dīpaṅkara entered the city of Rammavatī and went to the citizens who had invited him to a meal. It was while he was partaking of the meal that Sumedha reflected on the ten perfections, one after another. And it was at the end of his reflection that the earthquake took place. Because of this violent earthquake, all the people, who were hosts to the Buddha, could not stand firm; like the big Sāla trees lashed by the strong winds descending from Mount Yugandhara they fell to the ground in bewilderment and in a faint.
At the place of the alms offering, thousands of pots containing food and hundreds of water-pots knocked against one another and were shattered into pieces. Being greatly shaken, frightened and troubled in mind, they unanimously approached Buddha Dīpaṅkara and said: “Possessor of the five eyes, does this incident foretell our fortune or misfortune? A fearful danger has befallen us. May it please the Fortunate One to dispel our fears!”
Then the Fortunate One replied: “Be free from the fear caused by this earthquake; be relieved of your worries. There is nothing to be afraid of. I have today made the prophecy to Sumedha, declaring that he will in the future become an omniscient Buddha in the world. He has reflected on the ten perfections that were fulfilled by former Buddhas. Because of
Homage to Sumedha
The citizens at once became calm and free from worry on hearing the words of Buddha Dīpaṅkara. In fact, they were filled with great joy, and taking flowers, scents and other offerings, they marched out of the city and approached Sumedha, honoured him with their offerings and paid respects to him.
Then Sumedha, following the usual practice of Bodhisattas, contemplated on the attributes of an Awakened One; and with steadfast mind directed towards Buddha Dīpaṅkara, he paid homage to him. Then he stood up from his seat where he had been sitting cross-legged.
When Sumedha thus stood up from his seat, both Devas and humans did honour to him by showering on him celestial and terrestrial flowers that they had brought with them. And they spoke auspicious words of praise and encouragement (Bv 179-187):
“You, noble recluse, have aspired for the noble prize of Buddhahood. May your wish be fulfilled!
May all dangers and obstacles, which lie in store for you, remove themselves and never come to pass. May all worries and ailments vanish and may you never encounter them. May no harm befall you. May you speedily attain the knowledge of the paths, fruitions and omniscience!
Great Hero, as trees bloom in their right season in the world, so may you bring forth the fourfold valorous wisdom (catu-vesārajja-ñāṇa), the sixfold unique wisdom (cha-asādhāraṇa-ñāṇa) and the ten powers (dasa-bala-ñāṇa), etc., which are the fruitful possessions of all Buddhas!
The fourfold valorous wisdom (catū-vesārajja-ñāṇa): 1) Knowledge of factors forming an impediment to the attainment of Nibbāna (antarāyika-dhamme vā jānatā); 2) knowledge of factors leading to escape from the round of rebirths (niyyānika-dhamme passatā); 3) knowledge of the destruction of the enemy-like defilements (kilesārīnaṁ hata arahatta); and 4) Perfect Self-Enlightenment, or knowledge of all aspects and characteristics of all factors (sammā samañ-ca sabba-dhammānaṁ buddhattā Sammā-sambuddhena).
The sixfold unique wisdom (cha-asādhārana-ñāṇa): 1) Knowledge of the different stages of development in the faculties of beings (indriya-paro-pariyatte-ñāṇa); 2) knowledge of covert and latent inclinations of beings (āsayānusaya-ñāṇa); 3) knowledge of the performance of the twin miracle (yamaka-pāṭihāriya-ñāṇa); 4) knowledge concerning great compassion for beings (mahā-karuṇā-ñāṇa); 5) knowledge of all aspects and characteristics of all factors, i.e., omniscience (sabbaññutā-ñāṇa); and 6) unobstructed knowledge of what all Buddhas should know (anāvaraṇa-ñāṇa).
O Great Hero, do fulfil the ten perfections as all Buddhas have done. May you be able to do so!
O Great Hero, as all Buddhas have penetrated the four noble truths at the foot of the Bodhi tree, so may you become a Buddha after penetrating the four noble truths at the foot of the Bodhi tree, the site of victory!
O Great Hero, as all Buddhas have turned the Dhamma Wheel by delivering the first discourse, so may you be able to turn the Dhamma Wheel by delivering the first discourse!
Its full name is the Discourse on the Turning of the Dhamma Wheel (Dhamma-cakkappavattana-sutta, SN 56.11). It was delivered to the Group-of-Five ascetics led by Koṇḍañña at the Deer Park in Isipatana, now known as Sarnath, near modern Varanasi, on the full moon day of July (Āsāḷha). It speaks about the two extreme practices which a recluse should avoid, and such fundamental teachings of the Buddha as the four noble truths and the eightfold noble path.
As the moon shines free from the five blemishes of mist, fog, cloud, Asurinda and smoke on a full moon day, so may you appear resplendent in the 10,000 world-element with your heart’s desire fulfilled!
As the sun, liberated from the mouth of Asurinda, shines radiant with its own light, so may you shine bright with the glory of a Buddha after your liberation from all the existences!
As all rivers flow and are gathered into the great ocean, so may all Devas and humans congregate in your presence!”
Asurinda, literally, chief of Asuras, form a class of inferior deities. In fact, Asuras are inhabitants of one of the four woeful states. There are more than one Asurinda, but here the word refers to Rāhu, who captures the moon or the sun by means of his mouth. Such a seizure is believed to be the cause of the eclipse of the moon or the sun.
In this manner, Devas and humans proclaimed his glory and offered auspicious words of prayer. Then Sumedha, who had thus been offered resounding words of encouragement, complete with good wishes and admiration, entered a great forest in the Himālayas, being determined to practise and fulfil the ten perfections.
[This section in the Great Chronicles was followed by chapter VII called “On Miscellany” in the original. That has now been moved to the Further Explanations, and is now entitled The First Treatise on the Perfections.
There is also a Second Treatise on the Perfections, which has been extracted from the original Further Explanations, but is now set off as a stand alone piece.
Chapter VIII, entitled “Eighteen Abhabbaṭṭhānas” is also now included in the Further Explanations, under the heading Eighteen Impossible Rebirths.
We therefore move now to chapter IX: The Chronicle of the Twenty-Four Buddhas, which continues the story.]