7. What Are the Factors That Defile the Perfections?
To the question: “What are the factors that defile the perfections?” The answer in general is: Regarding the perfections as “I,” “mine,” “myself” through craving, conceit and wrong view is the cause of the defilement of the perfections.
The precise answer, however, in each particular case is as follows:
1. Thinking to discriminate between gifts and between their recipients causes a defilement of the perfection of generosity.
The Bodhisatta, who is fulfilling the perfection of generosity, should give without discrimination whatever gifts he has in hand to whoever has come to seek. He should not think about the quality of the gift: “This is too bad to offer, or this is too good to donate,” nor should he think about the recipient: “This man is an immoral person, I cannot give it to him.” Such discriminating thoughts make the perfection of generosity impure.
2. Thinking to discriminate between beings and between occasions causes defilement of the perfection of morality.
The perfection of morality should be fulfilled regardless of beings and occasion, thinking: “I shall refrain from killing only such and such creatures, but I shall not refrain from killing others. I shall observe precepts only on such and such an occasion but not on other occasions.” Thinking discriminatingly thus will make the perfection of morality impure.
3. Thinking that the two kinds of sensuality, and the three realms of existence to be pleasant, and thinking that the cessation of sensuality and existence to be unpleasant are the causes of the defilement of the perfection of renunciation.
4. The wrong thought of “I” and “mine” is the cause of the defilement of the perfection of wisdom.
5. Sluggish thoughts, which encourage sloth and torpor and restlessness, are the cause
6. Thoughts discriminating between oneself and others such as “my men” and “their men” are the cause of the defilement of the perfection of forbearance.
7. Avowing to have seen, heard, touched and known what was not seen, heard, touched and known; and avowing not to have seen, heard, touched and known what was seen, heard, touched and known are the causes of defilements of the perfection of truthfulness.
8. Thinking that the requisites of Awakening, the perfections (pāramī), charity (cāga), and good conduct (cariyā) are disadvantageous and that their opposites are advantageous are the causes of defilements of the perfection of resolution.
9. Thinking as to who is one’s benefactor and who is not, who is friendly or who is not, is the cause of the defilements of the perfection of loving-kindness.
10. Discriminating between desirable sense objects and undesirable ones that are encountered is the cause of the defilement of the perfections of equanimity.
8. What are the Factors that Purify the Perfections?
To the question: “What are the factors that purify the perfections?” the answer is: Not being destroyed or spoilt by craving, conceit and wrong view, and, as has been stated above, not having thoughts of discrimination between gifts and between recipients are the cause of the purification of the perfections.
True, the perfections are pure only when they are not tainted by defilements, such as craving, conceit, wrong view, etc., and are devoid of discriminating thoughts of the quality of gifts and recipients.
9. What are the Factors that Oppose the Perfections?
To the question: “What are the factors that oppose the perfections?” the answer is: When considered in general, all the defiling factors and all the demeritorious factors are the opposites of the perfections. When considered in detail:
1. Craving for the object to be offered and stinginess are the opposite of the perfection of wisdom (paññā-pāramī).
2. Wrong doings, physical, verbal and mental, are the opposite of the perfection of morality (sīla-pāramī).
3. Taking delight in sense objects, sense pleasures and existence is the opposite of the perfection of renunciation (nekkhamma-pāramī).
4. Extreme delusion is the opposite of the perfection of wisdom (paññā-pāramī).
5. The eight occasions of indolence (kusīta-vatthu), which were enumerated above, are the opposites of the perfection of energy (viriya-pāramī).
6. Intolerance, through greed or dislike, of desirable and undesirable objects, is the opposite of the perfection of forbearance (khanti-pāramī).
7. Not bringing out the real nature as it truly exists is the opposite of the perfection of truth (sacca-pāramī).
8.The inability to overcome the phenomena which are opposed to the perfections, not practising them successfully, is the opposite of the perfection of resolution (adhiṭṭhāna-pāramī).
9. The nine forms of developing hatred are the opposite of the perfection of loving-kindness (mettā-pāramī).
10. Not viewing with feelings of neutrality when encountering desirable or undesirable objects is the opposite of equanimity (upekkhā-pāramī).
Further details:
1. Craving for the objects to be given away (lobha), aversion to the recipients (dosa) and being deluded over generosity and its beneficial results (moha) are opposed to the perfection of generosity because only in the absence of such craving, aversion and delusion is an act of generosity accomplished.
2. The ten wrongdoings are opposed to the perfection of morality because observance of precepts is accomplished only when one is free from the evils of wrong thought, word and deed.
3. Renunciation is the noble act of abstinence from sense pleasures, ill treatment of others and self-mortification; therefore indulgence in sense pleasures (lobha), ill-treatment of others (dosa) and self-mortification (moha) are opposed to the
4. Craving, aversion and delusion make beings blind, whereas wisdom restores the sight of beings blinded by them. Therefore, these three unwholesome factors, which cause blindness in beings, are opposed to the perfection of wisdom.
5. Through craving, one flinches from doing meritorious deeds; through aversion, one cannot be established in good deeds; and through delusion, one cannot strive in a right way. It is only by means of energy, one performs meritorious deeds without flinching, becomes established in them and proceeds in a right manner. Therefore, these three unwholesome factors are opposed to the perfection of energy.
6. Only with forbearance can one resist the inclination towards craving for desirable objects, or towards ill-will for undesirable objects, and can perceive the non-personality and voidness of natural phenomena. Thus, craving, aversion, and delusion, which cannot perceive the empty nature of phenomena, are opposed to the perfection of forbearance.
7. Without truthfulness, one is likely to be biased by craving because of services rendered by others, or by aversion, because of harm done by them. Hence truth cannot prevail under such circumstances. Only with truthfulness can one, in the face of favouritism or antagonism, be free from bias caused by craving, or by aversion, ill-will or delusion that deter the prevalence of truth. Thus, these three unwholesome factors are opposed to the perfection of truthfulness.
8.With resolution, one can overcome the pleasant and unpleasant vicissitudes of life and remain unshakeable in fulfilling the perfections. Therefore, craving, aversion and delusion, which cannot vanquish the vicissitudes of life, are opposed to the perfection of resolution.
9. Development of loving-kindness can ward off the obstacles in the path of spiritual progress; therefore these three unwholesome factors, constituents of the obstacles, are opposed to the perfection of loving-kindness.
10. Without equanimity, craving for desirable objects and aversion to undesirable objects cannot be stopped and destroyed; nor can one view them with a balanced mind. Only when endowed with equanimity can one do so. Therefore, these three unwholesome factors are opposed to the perfection of equanimity.
Obstacles in the path of spiritual progress : 1) All forms of craving and desire (kāmacchanda); 2) ill-will (vyāpāda) 3) sloth and torpor (thīna-midda); 4) distraction and worry (uddhacca-kukkucca), and 5) doubt or wavering of mind (vicikiccha).