6. What Are the Basic Conditions of the Perfections?

Briefly stated, they are:

1. Great Aspiration

Great aspiration (abhinīhāra): In Pāḷi abhi means towards, here implying “towards omniscience;” nīhāra means “directing” or “applying the mind;” hence the “aspiration for omniscient Buddhahood.” Here, the eight factors required for receiving the prophecy of Buddhahood, described in chapter II on “The Rare Appearance of a Buddha,” may be recalled.

In an existence complete with the eight factors, like that of the wise Sumedha, the following thoughts occur in the mind of the Bodhisattas without being aroused by anyone, but only by being endowed with the same eight factors: 1) When I have crossed the ocean of Saṁsāra by myself, with my own effort, I shall also rescue other beings; 2) when I have freed myself from the bonds of Saṁsāra, I shall also liberate other beings; 3) when I have tamed my sense faculties, I shall teach other beings so that they can tame them themselves; 4) when I have extinguished the fires of the mental defilements myself, I shall calm the burning minds of other beings; 5) when I have gained the most excellent comfort of Nibbāna, I shall let other beings enjoy the same; 6) when I have extinguished the flames of the three rounds of rebirths, ^{Three rounds of rebirths: the round arising from productive deeds (kamma-vaṭṭa); the round of defilements (kilesa-vaṭṭa); the round of results (vipāka-vaṭṭa).} I shall put out those flames raging in other beings; 7) when I have purified myself of the dust of the defilements through my own effort, I shall cause purification of other beings; 8) when I have gained knowledge of the four noble truths, I shall teach them to other beings.” ^{In short, I shall strive to become a Buddha and go to the rescue of all beings.}

Thus the aspiration to Buddhahood arises fervently, continuously, as a great meritorious consciousness (mahā-kusala-citta) together with its mental concomitants. These meritorious consciousnesses and mental concomitants which aspire to Buddhahood are known as the great aspiration (abhinīhāra), which forms the basic condition for all the ten perfections.

Indeed, it is only through the arising of this great aspiration that Bodhisattas receive the definite prophecy of Buddhahood; after receiving the prophecy, there occur in succession: Reflection on the perfections, resolution to fulfil them and necessary practices that take him to the sublime height of accomplishment.

This great aspiration has the characteristic of an inclination of the mind towards omniscience. Its function is to aspire to become a Buddha and having gained it, to wish for the ability to bring welfare and happiness to all beings until they attain Nibbāna. Its manifestation in the yogi’s mind is its being the basic cause of the requisites for Awakening. Its proximate cause is great compassion. ^{Or, the completion of the necessary supporting conditions to be explained later.}

This great aspiration has, as its object, the inconceivable provenance of the Buddhas and the welfare of the whole immeasurable world of beings. It should thus be seen as the basis of actions, such as the perfections, charity and good conduct, and the most exalted meritoriousness which is endowed with incomparable power.

To deal briefly with this unique power, as soon as the great aspiration arises, the Bodhisatta is poised to enter the great field of the performance for the attainment of omniscience (mahā-bodhiyāna-paṭipatti). He is then destined to become a Buddha. This destiny is irreversible after the arising in him of this great aspiration and he thereby gains the designation of “Bodhisatta.” ^{One is not entitled to be called a Bodhisatta until one has made the aspiration (abhinīhāra).}

From that time onwards, the Bodhisatta becomes fully inclined to the attainment of [60] omniscience, and the power to fulfil and practise the perfections (pāramī), charity (cāga) and good conduct (cariyā). Thus, the requisites for Awakening become established in him.

Because he possesses this great meritorious aspiration, the recluse Sumedha correctly investigated all the perfections with perfection-investigating wisdom (pāramī-pavicaya-ñāṇa). ^{Pāramī-pavicaya-ñāṇa. See chapter VI, Sumedha’s Reflection on the Perfections.} This wisdom was achieved by himself, without the help of a teacher, and was therefore known also as a self-created knowledge (sayambhū-ñāṇa) which was the forerunner of omniscience. Having thought about and investigated the perfections clearly and correctly, he fulfilled and practised them for the duration of four immeasurable periods and 100,000 aeons.

This great aspiration has:

1. The Four Conditions, or Remote Factors

2. The Four Causes, or Immediate Factors

Of these four causes, being endowed with immediate support (upanissaya-sampadā) means that, because the great being has resolved mentally or verbally in the presence of former Buddhas for becoming a Buddha, he is always inclined toward omniscience. He is always inclined also to work for the welfare of beings.

Because he is endowed with such immediate support, he becomes sharply distinguished from those who would become Paccekabuddhas (Pacceka-bodhisatta) or disciples of Buddhas (sāvaka-bodhisatta) in respect of the faculties (indriya); of practices for the welfare of others and of skill in serving the interests of others and in knowing right from wrong (ṭhānāṭhāna-kosalla-ñāṇa). ^{From these three qualities, it may be deduced that the Bodhisattas have done special deeds of merit under former Buddhas.} [61]

As for association with good friends, by good friends (kalyāṇa-mitta) are meant those who are possessed of eight attributes: faith, morality, learning, charity, energy, mindfulness, concentration and wisdom.

Through mindfulness, the good friend examines the results of meritorious and demeritorious deeds. He understands truly through wisdom what is beneficial or harmful to beings.

Through concentration, he keeps his mind steady, and through energy, he restrains beings from what will bring harm to them and directs them to strive hard with unremitting zeal for their well-being. Associating with and relying on a good friend, who is possessed of such qualities, the Bodhisatta endeavours to strengthen his own accomplishment in his immediate support (upanissaya-sampatti).

With clear purified wisdom and extreme purity of deeds and words which are achieved through persistent endeavours, he becomes accomplished in the four great powers. Before long, he comes to possess the eight factors required for receiving the prophecy. He shows the great aspiration (mahābhinīhāra) boldly, and becomes established firmly as a true Bodhisatta. From then onwards, he has no aspiration other than Supreme Awakening. He becomes a noble person with a fixed, irreversible destination of full Awakening.

3. The Four Strengths

Complete with these four conditions, four causes and four strengths, by the time the Bodhisatta reaches the stage of development, as in the existence of the wise Sumedha, he acquires the eight factors which entitle him to receive the prophecy of becoming a Buddha. Actuated by the acquisition of these eight factors, the great aspiration, which is meritorious consciousness and its concomitants, arises: “I will strive with unremitting zeal to become a Buddha and go to the rescue of all beings.” This great meritorious aspiration (abhinīhāra) forms a basic condition for all the perfections.

Because of the arising of the great meritorious aspiration in him, the following marvels come to be attributed to the noble Bodhisatta:

Because of the arising in him of these marvels, the Bodhisatta is endowed with the stream of the most sublime meritoriousness and benevolence. As a result, he becomes worthy of receiving excellent gifts, and an incomparably fertile field where seeds of merit may be sown, establishing himself as an object of the highest homage and reverence for beings.

2. Great Compassion and Skilful Means

The great meritorious aspiration (abhinīhāra), great compassion (mahā-karuṇā) and knowledge of skilful means (upāya-kosalla-ñāṇa) form the basic conditions for all the perfections. Through them, Bodhisattas are able to promote constantly the welfare and happiness of other beings, without concern for their own interests. Although performing the duties of Bodhisattas which are beyond the capability of ordinary men, they do not consider them too wearisome.

Because great compassion and knowledge of skilful means exist in them, welfare and happiness accrue to those who develop confidence in them, who show respect to them, who have occasion to see the Bodhisatta or recollect their virtues.

To explain further about compassion and wisdom, it is through wisdom that a Bodhisatta attains omniscience; it is through compassion that he performs the duties of a Buddha. Through wisdom he is able to cross the ocean of Saṁsāra; through compassion he goes to the rescue of beings. Through wisdom he understands thoroughly the suffering of others; through compassion he endeavours to alleviate their suffering. Through wisdom he becomes wearied of suffering; through compassion he accepts the same disgusting suffering as happiness in order to work for the liberation of beings. Through wisdom he aspires after Nibbāna; through compassion he continues to go round after round in Saṁsāra.

Thus, compassion and wisdom are beneficial in many ways. These two not only form the foundation of the perfections, they are the basic condition of the aspiration after Buddhahood as well.

3. Four Grounds for Becoming a Buddha

Like aspiration, compassion and wisdom, the following four factors also form the basic conditions of the perfections:

These four factors are known as the grounds for becoming a Buddha since they are conducive to the arising of omniscience.

4. Sixteen Mental Dispositions ^{Ajjhāsaya, mental disposition is an inclination or temperament which influences the formation of one’s personality. It is basically of two types: good and bad.}

There are sixteen dispositions of a good type: inclinations to renunciation (nekkhammajjhāsaya); to solitude (pavivekajjhāsaya); to non-greed (alobhajjhāsaya); to non-hatred (adosajjhāsaya); to non-delusion (amohajjhāsaya); to liberation (nissaraṇajjhāsaya); and inclination towards each of the ten perfections (dānajjhāsaya, sīlajjhāsaya), etc.

Because of their intense inclination for renunciation, Bodhisattas see danger in sense-pleasures and household life; because of their intense inclination for solitude, they see danger in company and social life; because of their intense inclination for non-greed, non-hatred, and non-delusion, they see danger in greed, hatred and delusion; because of their intense inclination for liberation, they see danger in all forms of existence.

The perfections do not arise in him who does not see danger in greed, hatred, etc., and who has no intense inclination to non-greed, non-hatred, etc. Therefore, the six inclinations for non-greed, non-hatred, etc., are also the conditions of the perfections.

Likewise, the ten inclinations to generosity, morality, etc. (dānajjhāsaya, sīlajjhāsaya), form the conditions of the perfections. The inclination to generosity means constant inclination for generosity through intensity of non-greed by seeing danger in its opposites.

Because of having an intense inclination for non-greed, Bodhisattas see danger in its opposite, selfishness, and therefore fulfil the perfection of generosity; because of having an intense inclination for morality, they see danger in moral depravity and therefore fulfil the perfection of morality. The same consideration applies to all the remaining perfections.

It should be particularly noted here that the opposites of inclination for renunciation are sense pleasures and household life; for wisdom are delusion (moha) and doubt (vicikicchā); for energy is indolence (kosajja); for forbearance is resentment (akkhanti); for truthfulness is speaking lies; for resolution is indetermination, not being firm in pursuit of merit; for loving-kindness it is ill-will; for equanimity it is submission to the vicissitudes of the world.

Because of their intense inclination for equanimity, Bodhisattas see dangers in its opposite: submission to the vicissitudes of the world and therefore fulfil the perfection of equanimity. In this way, the ten inclinations, such as those for generosity, morality, etc., also form conditions of the perfections.

5. Reflecting on the Perfections

Reflective knowledge of the disadvantages of not fulfilling the ten perfections, such as generosity, morality, etc., and of the advantages of fulfilling them also form basic conditions for the perfections.

1. Reflecting on the Perfection of Generosity

Personal possessions, such as land, gold, silver, cattle, buffaloes, female slaves, male slaves, children, wives, etc., bring great harm to their owners who become attached to them. Because they are the objects of sense desires, coveted by many people, they can be taken away or destroyed by the five enemies of water, fire, kings, thieves and unloved heirs; they cause quarrels and disputes; they are unsubstantial; their acquisition and protection necessitate harassment of others; their destruction leads to intense suffering such as sorrow, lamentation, etc. Through attachment to them, those who are filled with stinginess (macchariya) are bound to be reborn in the realms of suffering. Thus, these possessions [64] bring much harm to the possessor in diverse manners. Giving them away, forsaking them, renouncing them, is the only means of escape to happiness.” A Bodhisatta should reflect in this manner and practise mindfulness so as not to be remiss in deeds of generosity.

A Bodhisatta should also reflect in the following manner whenever a supplicant presents himself for alms: “He is a very intimate friend, confiding all his personal secrets to me. He instructs me well on how to take along with me to the next existences, by this means of generosity (dāna), my possessions which I will have to leave behind otherwise. He is a great friend who assists me in removing, to a safe place, my possessions from this world, which like a blazing house, is raging with the fires of death. He is, to me, like an excellent storehouse where my possessions can be kept safe from burning,” and “He is my best friend, for by enabling me to perform the act of generosity, he helps me achieve the most eminent and difficult of all attainments, the attainment of the ground for becoming a Buddha (Buddha-bhūmi).”

Likewise, he should reflect thus: “This man has favoured me with an opportunity to do a most noble deed, I should therefore seize this opportunity without fail.” “My life will certainly come to an end, I should therefore give, even when not asked, indeed then, I should do all the more so when asked.” “Bodhisattas, who are intensely inclined towards generosity, go about searching for someone to receive their alms, in my case a supplicant has come on his own accord to receive my offering because of my merit.” “Although an act of generosity is shown to recipients, true to its nature, it benefits me only.” “I should benefit all these beings as I benefit myself.” “How could I fulfil the perfection of generosity if there were no one to receive my offering?” “I should acquire and accumulate properties only for those who may ask.” “When would they come and avail themselves of my belongings freely, on their own accord, without asking me?” “In what way could I endear myself to recipients and how could they become friendly with me.” “How will I rejoice while giving and after giving?” “How would recipients come to me and the inclination for giving to them develop in me?” “How would I know their mind and give them what they need without their asking?” “When I have things to offer and supplicants to receive, should I fail to give them, it would be a great deception on my part.” “How would I sacrifice my life and limbs to those who come for them?” He should thus constantly develop a propensity to perform deeds of generosity.

“Just as a hopping insect (kīṭaka) ^{Kīṭaka, according to the Tipitaka Pali-Myanmar Dictionary: “a hopping insect.”} springs back to one who throws it away without any concern, good results come back to one who has performed alms giving generously, without expecting any reward.” Reflecting thus, he should develop the mind which does not wish or expect any fruit out of his act. ^{Here fruit means celestial or human bliss but not attainment of Buddhahood.}

When the recipient of alms happens to be a dear person, he should be glad by reflecting: “One, who is dear to me, asks me for something.” If the recipient is a neutral person, he should be glad by reflecting: “By making this offering to him, I will surely gain his friendship.” If the recipient is a hostile person, he should specially rejoice by reflecting: “My enemy asks for something. By this offering to him, he will surely become a dear friend of mine.” Thus, he should make an offering to a neutral person or a foe in the same way as he does to a dear person, with compassion, preceeded by loving-kindness.

If the aspirant to becoming a Buddha finds himself so attached to objects of offering that relinquishing is impossible because of greed, which he is imbued with over long stretches of time, he should reflect on himself: “You, good man, aspiring after becoming a Buddha, when you resolved to become a Buddha, in order to assist and support beings, did you not give up this body, as [65] well as the good deeds done by sacrificing it and the fruits thereof. As then you are now attached to external objects; it is like the bathing of an elephant. So you should not remain attached to any object.”

Suppose there is a medicine tree; those in need of its roots, take away its roots; those in need of its crust, bark, trunk, fork, heartwood, branches, leaves, flowers and fruits take whatever they need. Although thus stripped of its roots, crust, etc., the medicine tree is not disturbed with such a thought as: “They have deprived me of my possessions.”

Likewise, the Bodhisatta should reflect thus: “I, who have worked strenuously for the welfare of beings, should not entertain even one iota of wrong thought in serving others by making use of this body which is miserable, ungrateful and unclean. The four great elements, whether internal of the body, or external of the outside world, are all subject to decomposition and dissolution. There is no distinction between internal and external elements. In the absence of such a distinction, attachment to this body, thinking: ‘This is mine, this am I, this is myself,’ is a mere display of activity by delusion (sammoha-vijambhītā). So, without regard for my hands, feet, eyes, flesh and blood, as in the case of external objects, I should be prepared to give up my whole body, thinking: ‘Let those who need any of them take them away.’ ”

When he reflects in this way, with no regard for his life and limbs, relinquishing them for the sake of self-awakening, his deeds, words, and thoughts easily become more and more purified. The Bodhisatta, who is thus purified in physical, verbal and mental actions, comes to possess purity of livelihood, and becomes established in the practice of the true path leading to Nibbāna. He gains accomplishment also in the knowledge of what is detrimental and what is beneficial. As a result, he becomes indeed a person who is capable of rendering more and more services to all beings through gifts of material goods (vatthu-dāna), gifts of harmlessness (abhaya-dāna) and gifts of Dhamma (dhamma-dāna).

2. Reflection on the Perfection of Morality

Morality is the Dhamma water which can wash away mental defilements that cannot be removed by the waters of the Ganges, and other such things. Morality acts as a good medication to eradicate the heat of passion which cannot be assuaged by yellow sandalwood, and other such things. It is the ornament of the wise, having nothing in common with the adornments, such as necklaces, diadems and earrings, of ordinary people.

It is a kind of natural perfume whose fragrance pervades all directions and which is suitable for all occasions. It is an excellent mantra of spell-binding power (vasi-karaṇa-mantaṁ) which commands homage and reverence from high-born humans, such as kings, Brahmins, etc., and of Devas and Brahmas. It is a stairway to the Deva and Brahma realms. It serves as a means of gaining the absorptions (jhāna) and super knowledges (abhiññā), a highway leading to the great city of Nibbāna, the foundation of the three forms of Awakening. As it fulfils all that one wishes, it is superior to the wish-fulfilling gem (cintā-maṇi) and the wish-fulfilling tree (kappa-rukkha).” Thus should one reflect on the attributes of morality.

The commentary recommends the Discourse giving the Simile of the Bonfire (Aggikkhandhopama-sutta, AN 7.72), for reflecting on the faults of not being endowed with morality. The following is a summary of the discourse.

At one time, the Buddha was touring in the country of Kosala accompanied by many [66] monastics. On seeing a blazing fire at one place, he left the highway and sat down on a fourfolded robe, prepared by Venerable Ānanda at the foot of a tree. Then the Buddha addressed the monastics: “Monastics, which would be better, to sit and lie down embracing a raging flame or to sit and lie down embracing a damsel of high birth with a lovely soft body, pleasant to the touch?” The monastics responded, unwisely, that it would be better to sit and lie down, embracing a damsel.

The Buddha explained that for an immoral monastic, it would be better to sit and lie down embracing a raging flame for it would cause suffering for just one existence only, whereas embracing a damsel would lead them to the lower realms of existence over and over again.

He continued to question the monastics: “Would it be better to be tormented by a strong man who roughs up one’s legs with a leather tether until the skin, flesh, muscles and bones are all torn and crushed, than to take delight in the homage paid by the faithful?

Would it be better to have one’s chest pierced by a strong man with a sharp spear than to be paid homage to by the faithful?

Would it be better to have your body enveloped in a red hot iron plate by a strong man than for an immoral monastic to make use of the robe offered by the faithful?

Would it be better to have your mouth opened and held up with a red hot iron prop and to have a burning hot lump of iron thrown into it so that it burns up all the internal organs ^{The lips, palate, tongue, throat, chest, stomach and intestines.} along its way to the lower orifice of the body than for an immoral monastic to partake of the alms food offered by the faithful?

Would it be better to be seized firmly by the head or shoulders by a strong man and forcibly pushed down to sit or lie down on an iron couch which is burning red hot than for an immoral monastic to make use of the couch or divan offered by the faithful?

Would it better to be held upside down by a strong man and flung into a big pan of boiling iron than for an immoral monastic to dwell in a monastery offered by the faithful?”

To all these six latter questions, the monastics answer unwisely as they did to the first question. The Buddha gives answers similar to that given to the first one: that for an immoral monastic, it would be better to have one’s legs torn and crushed … to be pierced by a sharp spear, etc., for they would cause suffering for one existence only; whereas to take delight in the homage paid by the faithful, to be paid homage by the faithful, etc., would lead to the suffering realms of intense suffering where they would remain for a long time.

The Buddha ends his discourse with these words: “In order to bring the utmost benefit to the faithful supporters who offer requisites and to make one’s life advantageous in the Saṅgha, a monastic should undergo the three trainings (sikkhā). A monastic wishing for his own welfare as well as that of others must be ever mindful and diligent.”

By the end of the discourse, 60 immoral monastics vomited hot blood; 60 monastics who had infringed light disciplinary rules left the Saṅgha for the household life; 60 monastics who had led a pure life became Arahats.

One should continue reflecting on the attributes of morality in this manner also: A moral person takes delight in the thought: “I have done a faultless, good deed which protects one from harm.” He is free from danger of self-reproach or reproach by others who are wise. To him there is no possibility of punishment, or [67] of going to the suffering states. He is praised by the wise who say: “This man is moral and of good conduct. Unlike an immoral person, he is absolutely free from remorse.”

Since morality is the root cause of mindfulness, it brings manifold benefits such as prevention of loss of one’s wealth (bhoga-vyāsana), and so on, and since it eradicates demeritoriousness, it is the best source of one’s prosperity and well-being.

Even a person of low caste, when endowed with morality, receives homage and respect from persons of high birth such as kings, Brahmins, etc. Thus, accomplishment in morality excels high birth or caste.

The wealth of moral virtues surpasses that of external materials because it cannot be endangered by five enemies. It follows one to the next existence. Its benefit is great and it serves as a foundation for development of concentration and wisdom.

Even those so-called rulers in the world have no control over their own minds. Only those who are moral, have control over their minds (cittissariya). Therefore morality is superior to the authority of kings, etc. Those who are moral, gain the attribute of supremacy (issariya) in their respective existences.

Morality is superior even to life itself, as the Buddha explains that a single day in the life of a person with morality is far better than 100 years in the life of an immoral person, and that mere living without any moral virtue amounts to death.

Because a moral person is esteemed even by his enemy and because he cannot be vanquished by ageing, sickness and misfortune, his morality transcends his physical beauty. As it is the foundation for the states of happiness of Devas or Nibbāna, it is far superior to the best mansions and palaces or to the highest status and positions of kings, princes or generals.

Morality is better than one’s relatives and friends who are solicitous of one’s well-being because it truly promotes one’s welfare and interests and follows one closely to the next existence.

Morality serves as a special bodyguard protecting this body, which is difficult to be guarded from harm, even by the four divisions of an army or by such devices as drugs, spells and charms.

When one reflects that “morality is full of innumerable qualities,” one’s imperfect morality will become perfect or one’s impure morality will become pure.

Should aversion in his life continuum, antithetical to morality, and having accumulative effect, occur to the aspirant for becoming a Buddha from time to time, he should reflect thus: “Have you not resolved to attain the path-knowledge of an Arahat (Arahatta-magga-ñāṇa) and omniscience? If your morality is defective, you cannot progress even in mundane matters, let alone in supermundane ones. The omniscience you aspire to is the highest of all achievements. Since morality is the foundation of omniscience, your morality should be of very high quality. Therefore, you should be a person who regards morality with much affection.”

Or he should reflect thus: “You should teach Dhamma and save beings by three vehicles from such characteristics as impermanence (anicca), suffering (dukkha) and non-self (anatta); you should also help immature beings in the five faculties of faith, energy, mindfulness, concentration and wisdom, to reach maturity. Just as the treatment of a doctor, who gives a wrong prescription, is untrustworthy, even so the word of an immoral person is unreliable to many. Therefore, reflecting as a trustworthy person, how could I save them and help them reach maturity in those faculties, I should be pure in morality.”

Furthermore, thinking: “Only when I have special attributes, such as the attainments of the absorptions (jhāna), etc., will I be able to help others and fulfil the perfections, such as wisdom, etc. And such special attributes as attainment of the absorptions, etc., are not possible without pure morality. Therefore, I should be a person of naturally pure morality.” [68] Reflecting thus, the Bodhisatta should earnestly strive to purify his morality.

3. Reflecting on the Perfection of Renunciation

The Bodhisatta should reflect on the disadvantages of a household life which is restricted with duties towards one’s wife and children, and on the advantages of the life of a monastic, which, like space, is free and vast, being exempted from such obligations.

As explained in the Long Discourse on the Mass of Suffering (Mahā-dukkhakkhandha-sutta, MN 13) one should dwell upon the fact that sensual objects are more of worry and lamentation than of enjoyment and so on; upon suffering from contact with heat, cold, gadflies, mosquitoes, flies, wind, sun, reptiles, fleas, insects, etc., while in quest of sense objects, as motivated by sense-desires; upon pain and distress when one’s laborious quest for sense objects ends up fruitless; upon worry and anxiety for their security from the five enemies after they have been acquired; upon great suffering caused by terrible wars waged through desire for sense objects; upon the 32 kinds of severe punishment (kamma-kāraṇa) meted out in this life to those who have committed crimes caused by sense-desires; upon terrible suffering in the life beyond in the four realms of miserable existences.

4. Reflecting on the Perfection of Wisdom

One should reflect on the attributes of wisdom thus: “Without wisdom, such perfections as generosity, morality, etc., cannot become pure; and volition for giving, volition for observing morality, etc., cannot perform their respective functions.”

Without life, this bodily mechanism loses its significance and cannot function properly. Without consciousness, the sense faculties of eye, ear, etc., cannot perform their respective functions of seeing, hearing, etc. Similarly, the faculties of faith, energy, etc., cannot do their respective duties effectively in the absence of wisdom. Therefore, wisdom is the main and chief cause for the fulfilment of the perfections, such as generosity, morality, etc. How does wisdom help with the fulfilment of the other perfections?

In this way, one should reflect on the attributes of wisdom, realizing it to be the cause for the purification of the perfections. Or, the Bodhisatta should admonish himself thus: “Without wisdom, there can be no perfect and pure view; without perfect and pure view, there can be no perfect and pure morality; without perfect and pure morality, there can be no perfect and pure concentration. Without concentration one cannot work for one’s own benefit, much less others’. Therefore, practising as you are for the welfare of others, should you not make an earnest effort to develop your wisdom?”

It is by the power of wisdom that the Bodhisatta becomes established in the four foundations (catu-adhiṭṭhāna): the foundation of wisdom (paññā); of truth (sacca); of generosity (dāna) and of tranquillity (upasama); and benefits all beings with four objects of support (catu-saṅgaha-vatthu): generosity (dāna), kindly speech (peyya-vajja), a life of usefulness (attha-cariyā), and impartiality (samānattatā), which helps them remain on the path of liberation and brings their five faculties of faith, energy, mindfulness, concentration and wisdom to maturity.

Likewise, by the power of wisdom, he engages in the investigation of absolute realities, such as the aggregates (khandha), sense spheres (āyatana) etc., and comes to understand correctly the processes of Saṁsāra and its cessation. He endeavours to bring his meritorious deeds, such as the perfection of generosity, morality, etc., to the most beneficial stage of development and to enjoy the profits of the paths and fruitions. Thus, he works to complete and perfect the training of Bodhisattas.

Comprehending the various virtues of wisdom in this manner, he should repeatedly develop the perfection of wisdom.

5. Reflecting on the Perfection of Energy

Even in worldly pursuits, the end of which is foreseeable, one cannot achieve the desired goal without the necessary energy. There is nothing which a man with indefatigable energy cannot achieve. One should reflect: “One lacking energy cannot begin the task of rescuing beings from the whirlpool of Saṁsāra. One with moderate energy will undertake the task, only to give it up half-way without pursuing it to the end. It is only the person with a superior kind of energy who will see it through to the completion of the task, without regard for one’s own personal well-being, and realise the goal of omniscience.”

Again, without sufficient energy, even aspirants for the Awakening of a disciple (sāvaka-bodhi) or the Awakening of an Independent Buddha (Pacceka-bodhi) ^{For these two see chapter II: The Rare Appearance of a Buddha.} who are intent on liberating themselves from Saṁsāra, cannot [70] achieve their desired goal of Awakening. How can one aspiring after Perfect Self-Awakening rescue the entire world of beings with Devas and Brahmas without sufficient exertion?

A host of defilements, such as greed, hatred, etc., are as hard to restrain as elephants in must. One’s productive deeds (kamma) that happen due to these defilements are like executioners holding high their swords and threatening to put one to death. The four suffering states caused by these deeds have their doors constantly open. Evil friends are always around to instigate one to commit these deeds and thus despatch one to these states of woe. The nature of a foolish worldling is such that he easily succumbs to the ill advice of evil friends. One should therefore keep oneself away from those evil friends who are sophists, who put forward their wrong, irrational arguments, saying: “If emancipation from Saṁsāra were a reality, it would be achieved automatically without any need to strive for it.” Dissociation from such wrong views is possible only through the power of energy; or, “If becoming a Buddha is attainable through personal effort, what difficulty can there be for a superior person like me to put forth the required energy?” In this manner the attributes of energy should be reflected upon.

6. Reflecting on the Perfection of Forbearance

Forbearance should be cultivated repeatedly by reflecting thus: “Forbearance dispels anger which is opposed to all wholesome attributes and serves as the indestructible weapon of good people in the acquisition of such attributes. It is the adornment of Bodhisattas who can dominate others; the strength of ascetics (samaṇa) and Brahmins; a stream of water that extinguishes the fire of anger; a magic charm for neutralizing the poison of the rude, abusive words of evil persons; it is the natural disposition of those established in the faculties of restraint and of those supremely wise ones.”

“Forbearance is a faculty, deep like an ocean; the shore where the waves of the ocean terminate; the door that closes the way to the realms of misery; the stairway that ascends to the realms of Devas and Brahmas, the sanctum where all wholesome attributes reign; the supreme purity of body, speech and mind.” Thus one should reflect on the virtues of forbearance.

Again, forbearance should be cultivated repeatedly by reflecting thus: “Without holding on to forbearance, which gives calm and peace, these beings pursue demeritorious deeds which afflict them. In consequence, they are subjected to affliction in this life as well as in the life to come.”

“Although it is true that I suffer through the wrongs of others, this body of mine, which serves as a field, and the action, which serve as seeds of that suffering, have been done by none other than myself.”

“This forbearance of mine is the means of settling the debt of suffering.”

“If there were no wrong doer, how could I fulfil the perfection of forbearance?”

“Although this person has wronged me now, he had brought certain benefits to me in the past.”

“His wrong deed forms a cause for my practice of forbearance, and it therefore proves beneficial to me.”

“All these beings are like my own children, how could a wise man become angry about the misdeeds of his own children?”

“He has wronged me as he is seized by the demon of wrath; I should exorcise this demon that has seized him.”

“I am also the cause of the wrong deed which gives rise to this suffering, for if I were not in existence, there could be no wrong-doing.”

“The mental and physical phenomena (nāma-rūpa) which did the wrong deed, and the mental and physical phenomena to which the wrong deed was done, both sets of such phenomena, at this very moment, have ceased. Who should [71] then be angry with whom? There should be no arising of anger.”

“When all phenomena are non-self, in the absolute sense, there could be no wrong doer and no one to whom any wrong is done.” Reflecting in this manner, he should repeatedly develop forbearance.

Should the anger that arises from wrongs done by others continue to overpower one’s mind through the force of habit, which is gained through a long time, the aspirant for becoming a Buddha should reflect thus: “Forbearance is complementary to practices which oppose the wrongs of others.”

“Wrongs of others, by causing my suffering, become a factor of arising in me of faith, since suffering is the cause of faith, and also a factor in the perception of unhappiness and dissatisfaction with the world (anabhirati-saññā).”

“It is the nature of sense faculties, such as eyes, ears, etc., to encounter various objects, good and bad; it is not possible to avoid coming across undesirable sense objects.”

“Following the dictates of anger, a person is distraught and mad with fury. What is the use of retaliating against the wrongs of such a person?”

“An omniscient Buddha looks after all these beings as if they were his own dear children. Therefore, aspiring after omniscience by becoming a Buddha, I should not despair because of them or be angry with them.”

“Should the wrong-doer be one endowed with noble attributes such as morality, one should reflect, ‘I should not show anger to such a virtuous one.’ ”

“Should the wrong-doer be one without any noble attributes such as morality, one should reflect: ‘He is a person I should regard with great compassion.’ ”

“By getting angry, my virtues and fame will diminish.”

“Becoming angry with him, I shall look ugly, sleep in discomfort, lose wealth, lose subordinates, lose friends and be reborn in a woeful state, to the delight of my enemies.”

“This anger is a powerful enemy which brings all harm and destroys all prosperity.”

“When one has forbearance, one can have no enemies.”

“Thinking that with forbearance, I will meet with no suffering which will befall the wrong-doer; or, by retaliating against him with anger, I shall only be following in the footsteps of my foes.”

“Should I overcome anger through forbearance, I would be completely vanquishing also the foe who is a slave of anger.”

“It is not proper for me to relinquish the noble quality of forbearance because of anger.”

“How could I be endowed with noble qualities, such as morality, etc., when anger, the opposite of all good qualities, is arising in me? And, in the absence of such noble qualities, how could I render help to beings and achieve the avowed goal of becoming an omniscient Buddha.”

“Only with forbearance, one can remain undistracted by external objects and have concentration of mind; and only with concentration of mind can one discern all conditioned formations (saṅkhāra) to be impermanent and unsatisfactory, and all phenomena to be non-self; and Nibbāna, to be unconditioned, deathless, etc., and the attributes of a Buddha to be of inconceivable, immeasurable powers.”

Because of such discernment, one becomes established in insight (vipassanā) through which it is realized that: “All these phenomena are natural phenomena, devoid of self or anything pertaining to self. They arise and pass away in accordance with their [72] individual conditions. They came from nowhere and they go nowhere. They are not permanently established as an entity anywhere. There is no operating agency in this group of natural phenomena as there is no such thing as individuality in the first place.” Realizing what they really are, one could comprehend that they are not the abode of the I-conceit. With such reflection, Bodhisattas stand firmly and irreversibly in their destiny, and are bound to attain omniscience.

7. Reflecting on the Perfection of Truthfulness

The perfection of truthfulness should be reflected on thus: “Without truthfulness, attributes, such as morality, etc., are impossible and there can be no performance of the vow of becoming a Buddha.”

“When truthfulness is transgressed, all kinds of evil come together.”

“One, who does not speak truth constantly, is regarded as untrustworthy in this very life. In every future existence too, his word will not be accepted by others.”

“Only with truthfulness, can one develop attributes such as morality, renunciation, etc.”

“Only with truthfulness as a foundation, can one purify and fulfil noble qualities such as the perfections, charity and good conduct. Therefore, by being truthful with regard to phenomena, one can perform the functions of the perfections, charity and good conduct and become accomplished in the practice of Bodhisattas.”

8. Reflecting on the Perfection of Resolution

He should reflect thus: “In the absence of a firm resolution in doing good deeds, such as the perfection of generosity, morality, etc., and on encountering of their opposites, such as miserliness (macchariya), immorality (dussīlya), etc., one could not maintain steadfastness in performing such good deeds; and without steadfastness, one could not practise them with skill and valour. And without skill and valour, the perfection of generosity, morality, etc., which form the requisites for omniscience, could not be accomplished.”

“Only when resolution in doing good deeds, such as the perfection of generosity, morality, etc., is firm, can one maintain steadfastness in encountering their opposites such as miserliness, immorality, etc. Only when such steadfastness is maintained, can one gain skill and valour in performing such good deeds. Then only the perfections of generosity, morality, etc., which form the requisites of omniscience, could be accomplished.” In this manner, the attributes of resolution should be reflected upon.

9. Reflecting on the Perfection of Loving-Kindness

“Even one occupied entirely with one’s personal welfare, like a selfish person, could not gain prosperity in this or a future life without promoting loving-kindness for the well-being of others. How much more should a Bodhisatta, wishing to establish all beings in the bliss of Nibbāna, develop it? Only by fostering infinite loving-kindness for them, can a Bodhisatta establish all beings in Nibbāna.”

“Wishing to help all beings achieve the supermundane bliss of Nibbāna when I become a Buddha, I should begin right now, wishing them, in advance, mundane prosperity.”

“If I could not perform now the mere mental act of wishing for their welfare, when would I accomplish the verbal and physical deeds of helping them achieve their welfare?”

“These beings, whom I nurture now with loving-kindness, would, in future, become heirs and companions, in the future occasion, of sharing my Dhamma [73] inheritance.”

“Without these beings, there could be no requisites for my perfections. Therefore, they form complementary conditions for fulfilment and accomplishment of all the attributes of a Buddha. They serve as a highly fertile field for sowing the seeds of merit, the best location for the performing of meritorious deeds, the unique site to be revered.”

In this manner, one should especially cultivate goodwill towards all beings. The attributes of loving-kindness should also be reflected on this way: “Compassion is the first and foremost of all fundamental practices which lead to becoming a Buddha. For the Bodhisatta, who delights in providing welfare and happiness of all beings without discrimination, loving-kindness; and the desire to remove their suffering and misfortune, compassion, becomes firmly rooted and powerful.” Thus loving-kindness which forms the foundation of compassion should be developed towards all beings.

10. Reflecting on the Perfection of Equanimity

“In the absence of equanimity, abuses and wrongs done by others may cause disturbances in my mind. With a disturbed mind, there is no possibility even of doing good deeds such as generosity, morality, etc., which are the requisites for becoming a Buddha.”

“When loving-kindness is cultivated towards beings as mere affection, unaccompanied by equanimity, purification of the requisites of the perfections is not possible.”

“Having no equanimity, one cannot channel the requisites of meritorious deeds and their results towards the promotion of the welfare of all beings.”

“A Bodhisatta makes no discrimination of gifts and of their recipients. It is impossible to do so without equanimity.”

“When not endowed with equanimity, one cannot attend to purification of morality without taking consideration of the dangers that may befall one’s life and life-accessories (jīvita-parikkhāra).”

“Only one who has overcome, by virtue of equanimity, the dislike of good deeds and delight in sensual pleasures can acquire the power of renunciation.”

“All functions of the requisites for the perfections can be accomplished only by examining them rightly with intelligent equanimity (ñāṇupekkhā).”

“In the absence of equanimity, excess of energy makes engagement in meditation impossible.”

“Only with equanimity it is possible for one to concentrate on forbearance.”

“Only because of equanimity can beings possess truthfulness.”

“By remaining indifferent to the vicissitudes of life one’s resolution to fulfil the perfections becomes firm and unshakeable.”

“Only with equanimity can one disregard others’ wrong; only such disregard promotes abiding in loving-kindness.”

Building up the requisites of all the perfections in this manner, remaining unshakeable in determination, fulfilling and accomplishing them, all these become possible only by virtue of equanimity. Thus should the perfection of equanimity be reflected on.

Thus, reflections (paccavekkaṇa-ñāṇa) on the disadvantages of not doing meritorious deeds, such as alms giving, etc., and on the advantages accruing from such deeds of merit form the basis of the perfections. [74]

Good Conduct and the Super Knowledges

Like the reflections stated above, fifteen kinds of good conduct and the fivefold super knowledges, together with their components, also form the basis of the perfections. The fifteen kinds of good conduct are:

Of these fifteen kinds of conduct (caraṇa), the components of the first four are the thirteen ascetic practices (dhutaṅga), and such qualities as having few wants, being easily contented, and etc.

1. The Components of Faith

Of the seven virtues of the Good Dhamma:

2. The Components of Mindfulness

3. The Components of Conscience and Concern

4. The Components of Learning

5. The Components of Energy

6. The Components of Wisdom

7. The Components of the Four Absorptions

Through these kinds of good conduct and super knowledges, it is possible to achieve purity in application (payoga-suddhi) and purity of disposition (āsaya-suddhi). Through purity in application, one can make the gift of harmlessness (abhaya-dāna) to beings and through purity of disposition, one can make the gift of material objects (āmisa-dāna); and through the purity of both, the gift of Dhamma (Dhamma-dāna) becomes possible.

In this way it may be understood how the kinds of good conduct (caraṇa) and the super knowledges (abhiññā) form the requisites of the perfections.