10. What is the Method for Practising the Perfections?
To the question: “How are the perfections fulfilled? How do the Bodhisattas practise the perfections?” the answer is:
1. How the Perfection of Generosity is Fulfilled
A Bodhisatta fulfils the perfection of generosity by serving the interest of beings in several ways, such as attending to their welfare, giving up his own life and limbs, warding off the danger that would befall them, instructing them in the Dhamma, etc.
The answer in detail is that generosity is of three kinds: the gift of material objects (āmisa-dāna); the gift of fearlessness (abhaya-dāna) and the gift of Dhamma (Dhamma-dāna).
The Gift of Material Objects
The gift of material objects (āmisa-dāna): Of these three kinds, the gift of material objects to be given by the Bodhisatta can be twofold, the gift of internal objects and the gift of external objects.
External objects for offering, according to the discourse method of enumeration, consists of ten kinds: food, drinks, garments, vehicles, flowers, unguents, bedding, dwelling places and lighting materials. These offerings become manifold when each of them is divided into various things, such as hard food, soft food, etc., in the case of food.
Likewise, according to the Abhidhamma method of enumeration, offerings are of six kinds, when analysed by way of six sense objects, e.g. gifts of colour, gifts of sounds, etc. These sense objects become manifold, for example, the gift of colour alone may be the gift of blue, the gift of yellow, etc.
Likewise, there are inanimate things, such as rubies, gold, silver, pearls, coral, etc; or paddy fields, other arable plots of land, parks, gardens, etc; and there are also animate ones, such as female slaves, male slaves, cattle, etc. Thus things to be given are plentiful.
How a Gift of External Objects is Made
When a Bodhisatta makes a gift of external objects, he offers whatever is necessary to the needy. When he knows, by himself, that someone is in need of something, he gives it away when not asked, even more so when asked. When giving gifts, he does so freely, with no conditions.
When there are sufficient objects to offer, he gives them to each recipient sufficiently. But when there are not enough to give, he divides them into equal portions and gives them.
There is a special point to note. In making gifts, he does not give things which would cause harm to others, such as arms, poisons and intoxicants; nor does he make gifts of playthings, which are not beneficial but would cause negligence and playfulness.
To a sick recipient, he does not offer unsuitable food or drink. He offers him only what is suitable and in proper quantity and measure.
Likewise, when asked, he gives to householders what is good for householders and to monastics what is appropriate to them. He does not give householders things that are acceptable to monastics or vice versa. And he makes his offerings without causing trouble to those close to him such as his mother, father, kinsmen and relatives, friends and colleagues, children, wife, slaves, and workers.
Having promised an excellent gift, he does not give something inferior. He does not give, expecting gain, honour, fame or reward, nor does he give anticipating benefits, such as a good existence, wealth or prosperity, other than omniscience. He makes his offerings with the one and only wish, which is for omniscience.
He does not make his offerings, detesting the recipients or the gift materials. Even to the recipients, who, without restraining themselves, abuse and revile him, he does not give in an irreverential manner as if he is discarding refuse and with annoyance. He always gives with reverence, a serene mind and full of compassion. His generosity is totally free of the belief that noisy acclamation is auspicious, but it is associated with the staunch faith in the law of deeds and their results.
He makes his offerings without subjecting the recipients to the trouble of showing respect and humbleness to him. Without any wish to deceive or to cause disunity, he gives only with a mind of great purity. He does not use harsh, abusive words, nor does he give with sullenness; he gives only with sweet words of endearment, a smile on his face and a serene, calm disposition.
Whenever attachment to or craving for a particular object appears excessively in him because of its superior quality, or because of long personal use, or because it is the nature of greed to crave, and to hanker after objects of value and excellence, the Bodhisatta is aware of this greed and he quickly dispels it by seeking a recipient for it.
Suppose he is about to partake of a meal, which is just enough for one, and someone presents himself and asks for it. Under such circumstances, a Bodhisatta does not think twice to forego his meal and offer it right away to the recipient respectfully, just as the Bodhisatta Akitti the wise had done.
The Bodhisatta, in one of his births, was a Brahmin magnate of Bārāṇasī named Akitti (Ja 480), who gave away all his wealth and retired to a forest. There he continued to distribute his newly acquired possessions to others even when he had nothing to eat but rough leaves.
When asked for his own children, wife, slaves, etc., he first explained to them his proposed act of giving. Only when they become satisfied and happy does he give them away to those who are happy to assist him in his fulfilment of the perfections. But, he does not make such an offering if he knows that those who ask for them are non-humans, such as Yakkhas and Rakkhasas, etc.
Likewise, he will not give up his kingdom to those who will bring harm or suffering to the people and who will work against their interest, but only to those who would protect them in a righteous manner.
How a Gift of Internal Objects is Made
A Bodhisatta makes his offering of internal objects in two ways:
1. Just as a person, for the sake of food and clothing, gives himself to another in servitude and serves as a slave, even so the Bodhisatta gives away his whole body, placing himself at the service of others, not at all desiring the pleasures of the senses or a good existence, but wishing only for the supreme welfare and happiness of beings and to bring to the highest stage his fulfilment of the perfection of generosity by giving, e.g. the gift of his whole body.
2. He gives, without hesitation or wavering, his limbs and organs such as the hands, the feet, the eyes, etc., to anybody who is in need of them. As in the case of external objects, he has no attachment to, or craving for, these various limbs and organs of his, nor has he one iota of reluctance in giving the gift of his limbs and organs.
Two Objectives of Giving
In sacrificing his limbs and organs or the whole body, the Bodhisatta has two objectives: to fulfil the wish of the recipient and let him enjoy whatever he needs and to gain mastery over the performance of meritorious deeds of the perfections by giving generously without the slightest attachment to the objects offered. The Bodhisatta gives the internal objects of his whole body or any parts thereof, big or small, just as he dispenses offerings of external possessions in generosity, believing: “I will certainly attain omniscience through such generosity.”
In these acts of offering, he gives only what would be truly beneficial to the recipient. In particular, he does not knowingly give his own body or its parts to Māra, or his company of deities, who wish to cause injury to him, thinking: “Lest this should prove fruitless to them.” Likewise, he does not give his body or its parts to those possessed by Māra or his associates, or to the insane. But to all others who ask for them, he makes an immediate offer because of the rarity of such a request or opportunity to make such a gift.
The Gift of Fearlessness
The Bodhisatta makes the gift of fearlessness (abhaya-dāna) by giving protection to beings and saving them, even at the sacrifice of his own life, when they are subjected to harm and danger by kings, thieves, fire, water, enemies, wild beasts, such as lions and tigers, and Nāgas, Yakkhas, Rakkhasas, etc.
The Gift of Dhamma
The gift of the Dhamma (Dhamma-dāna) means unequivocal teaching of the truth with a pure mind completely free from the defilements of greed, hatred, etc. To future disciples of a Buddha who have a strong, wholesome desire to realize the Awakening of a disciple (sāvaka-bodhi), the Bodhisatta gives discourses on taking refuge in the Three Treasures, morality, guarding the doors of the sense faculties, moderation in eating, practice of wakefulness, the seven good things, practising concentration and insight meditation, the seven kinds of purification, the knowledge of the four paths (magga-ñāṇa), the three kinds of understanding (tevijja), the six super knowledges (abhiññā), the four analytical knowledges (paṭisambhidā-ñāṇa) and the Awakening of a disciple (sāvaka-bodhi).
He gives the gift of Dhamma by elaborating on the attributes of the above mentioned topics, establishing in the Three Treasures, precepts, etc., those who have not yet been so
Likewise, to beings who aspire to become Paccekabuddhas and Sammāsambuddhas, the Bodhisatta gives the gift of Dhamma by explaining clearly the characteristics, functions, etc., of the ten perfections; by elaborating upon the glory of Bodhisattas throughout the three stages of their existence, viz., at the moment of the fulfilment of the perfections, of becoming a Buddha and of the fulfilment of the duties of a Buddha; by establishing them in the practices for attainment of Independent Awakening (Pacceka-bodhi) or Perfect Self-Awakening (Sammā-sambodhi); and by purifying the practices of those who are already established in them.
The Discourse Classification of Giving
When a Bodhisatta gives material gifts, he makes an offering of alms food with the wish: “Through this material gift, may I help beings achieve long life, beauty, happiness, strength, intelligence, and attain the supreme fruit of Awakening.” Similarly, he makes an offering of a drink to assuage the thirst for sensual defilements of beings.
He makes an offering of garments to gain a golden complexion and the adornment of conscience and concern (hiri-ottappa); of vehicles to become accomplished in various psychic powers and to gain the bliss of Nibbāna; of perfumes to produce the sweet fragrance of incomparable morality; of flowers and unguents to be endowed with the splendour of the Buddha qualities; of seats to win the seat of Awakening under the Bodhi tree; of beds to acquire the “sleep of a Buddha” which is entering into the fourth absorption (jhāna) according to the saying: “Lying on the left is the sleep of the sensuous; lying on the right is the sleep of a lion; lying with upturned face is the sleep of a Peta; entering into the fourth absorption is the sleep of a Buddha.” He makes an offering of dwelling places, such as rest houses, etc., to become a refuge of beings; and of lamps to acquire the five-eyes.
The fivefold eyes of wisdom, which the sub-commentary explains as follows: 1) The Buddha-eye (Buddha-cakkhu), complete intuition of another’s inclinations, intentions, hopes, hankerings, will, dispositions, proclivities and moral state; 2) the eye of all-round knowledge (samanta-cakkhu), the eye of a being perfected in wisdom; 3) the eye of truth (Dhamma-cakkhu or ñāṇa-cakkhu), perception of the attainment of the first three paths which lead to the fourth and final path of an Arahat; 4) the eye of supernormal power (dibba-cakkhu), the Deva-eye of super senuous perception, the clear sight of a seer, all pervading and seeing all that proceeds in hidden worlds; and 5) the physical eye (pasāda-cakkhu or maṁsa-cakkhu).
Various Kinds of Giving with Their Respective Objects
He made a gift of colour (rūpa-dāna) to acquire the aura which constantly illumines an area of 80 cubics around the Buddha’s body, even in the darkness of a thick forest, at midnight, on a new moon day, with rain clouds covering the sky. He made a gift of sound (sadda-dāna), to acquire a voice like that of a Brahma. He made a gift of tastes, to become a person endearing to all beings. He made a gift of tangibles, to acquire the fruit of the gentleness of a Buddha (Buddha-sukhu-mālatā).
He made a gift of medicines, to attain the fruit of the ageless and deathless Nibbāna. He made a gift of freedom to slaves, in order to gain emancipation from the slavery to the defilements. He made a gift of blameless amusement, so as to take delight in the true Dhamma.
He made a gift of his own children, in order to make all beings his children of noble birth by permitting them into the Saṅgha. He made a gift of his wives such as Queen Maddī, Queen Maddī: wife of Prince Vessantara who was well known for his generosity as a Bodhisatta. Read chapter II: The Rare Appearance of a Buddha. in order to become lord of the whole world.
He made a gift of the ten kinds of treasures such as gold, gems, pearls, coral, etc., in order to achieve the major characteristics of physical beauty of a great being. He made a gift of various adornments, in order to achieve the 80 minor characteristic marks of physical beauty. He made a gift of his worldly wealth, in order to win the treasury of the true Dhamma.
He made a gift of his kingdom, in order to become the King of the Dhamma. He made a gift of pleasance or garden, ponds and groves, in order to achieve the superhuman transcendental absorptions, liberations, concentrations, paths and fruitions.
He made a gift of his feet to whoever wants them, to enable himself to approach the tree of Awakening with feet marked with auspicious
In making such gifts, the Bodhisatta does so, not by seeking wrong means, nor by ill-treating others, nor through fear or shame, nor by causing vexation to the recipient, nor does he give inferior objects when he has superior ones to offer, nor does he extol himself while disparaging others, nor does he wish for any fruit other than becoming a Buddha in making his gifts, nor does he give with loathing, disgust, detestation, contempt or despisement.
He gives after careful preparation of materials with his own hands, at the proper time, with due reverence to the recipient, without discrimination, filled with joy at all three moments, that is: before giving, during giving and after giving.
Therefore, there is no feeling of remorse after making the gift. He does not become haughty or disdainful towards recipients but speaks endearingly to them. Understanding the speech of the recipient, he is accessible to them.
When he makes an offering, he does so together with additional materials along with it. For example, when he wishes to offer alms food, he thinks: “I will make this offering of alms food along with suitable accompaniments,” and makes an offering of drinks, robes etc., as well. And when he wishes to offer robes, he thinks: “I will make this offering of robes along with suitable accompaniments,” and so he makes an offering of food, drinks, etc., as well. The same method is followed with regard to gifts of vehicles, flowers, etc.
Whenever he wishes to make a gift of visible forms (rūpa-dāna), he makes a gift of sound, scents, etc., as accessories to accompany it. The same method is followed with regard with a gift of sound, scents, etc. In making the ten kinds of offering of food, drink etc., following the discourses way of giving the materials offered are tangible and easily intelligible.
The Abhidhamma Classification of Giving
In the Abhidhamma way of making gifts, which are objects of senses, such as colour, sound, etc., it is sometimes not clear to people as to what constitutes a gift of colour (rūpa-dāna), or how one should be mentally disposed, to effect a gift of colour. Because of this, how such gifts should be made is explained below.
A Gift of Colour
According to the six kinds of offering following the Abhidhamma classifications, the gift of colour (rūpa-dāna) should be understood thus: Having acquired a material gift, such as flowers, garments or mineral elements of blue, yellow, red, white, etc., one regards them only as colour, and thinking: “I shall make a gift of colour, this is my gift of colour,” he offers the flower, the garment, etc., which has the colour intended as a gift. This kind of offering is known as a gift of colour (rūpa-dāna).
If it is not possible for a person, who wants to make a gift of a particular colour, by separating it out from the material of that colour, he can make an offering of a flower, garment or mineral element which has the colour of his choice, thinking: “I shall make a gift of colour, this is my gift of colour.” This is how an offer of colour (rūpa-dāna) is made.
A Gift of Sound
The gift of sound (sadda-dāna) should be understood by way of the sound of drums, etc. When making such a gift, it is not possible to give sound the way one gives lotus bulbs and
Thinking: “I will make a gift of sound,” he pays homage to the Three Treasures by playing one of these musical instruments himself or causing others to do so; or thinking: “This is my gift of sound,” he erects on the relic shrine (stūpa) platforms, bells or bronze drums himself, or causes others to do so; or by giving voice enhancers, such as honey, molasses etc., to Dhamma preachers; by announcing and inviting people to listen to the Dhamma, or by giving a talk on the Dhamma, by discussing Dhamma with those who have approached him; or by expressing appreciation for the good deeds of feeding monks or building monasteries or causing others to do so. Such a gift is known as the gift of sound (sadda-dāna).
A Gift of Scent
Likewise, the gift of scent (gandha-dāna) is made when, after acquiring some delightfully fragrant objects in the form of roots, branches or powder, considering it only as scent – not as an object – and thinking: “I shall make a gift of scent, this is my gift of scent,” he offers it to the Three Treasures; or he relinquishes short pieces of fragrant wood, such as aloe, sandal, etc., with the intention of making a gift. Such a gift is known as the gift of scent (gandha-dāna).
A Gift of Taste
Likewise, the gift of taste (rasa-dāna) is made when, after getting a delightfully flavoured root, bulb, globule, fruit, etc., considering it, not as a material object, but only as taste, and thinking: “I shall make a gift of taste, this is my gift of taste,” he offers it to a recipient; or he makes an offering of tasty food, such as rice, corn, beans, milk, etc. Such a gift is known as the gift of taste (rasa-dāna).
A Gift of Tangibles
The gift of tangibles (phoṭṭhabba-dāna) should be understood by way of couches, cots, beds, chairs, etc., and by way of spreads, coverlets, blankets, etc. Having acquired some soft and delightful tangible objects, such as couches, cots, chairs, spreads, coverlets, blankets, etc., and considering them, not as material objects, but only as tangible qualities, thinking: “I shall make a gift of tangibles, this is my gift of tangibles,” he makes a gift of some such tangible objects. Such a gift is called the gift of tangibility (phoṭṭhabba-dāna).
A Gift of Mental Objects
The gift of mental objects (dhamma-dāna) here means the gift of a mental object (dhammārammaṇa), one of the six sense objects. In accordance with the dictum, nutriment (ojā,) drinks (pāna,) life (jīvita) are to be taken as a gift of a mental object, the gift of a mental object should be understood by way of nutriment, drinks and life.
According to A Manual of Abhidhamma by Nārada Thera: Dhamma embraces both mental and physical phenomena, mental objects (dhammārammaṇa) includes all objects of consciousness. pp 126, 128, 181.
U Shwe Zan Aung’s Compendium of Philosophy describes objects of consciousness as either “objects of sense or objects of thought.” It continues by saying that: “The object of thought also consists of five sub-classes of mind (citta); mental properties (cetasika); sensitive qualities of the body (pasāda-rūpa) and subtle qualities of body (sukhuma-rūpa); names, ideas, motions, concepts (paññātti); and Nibbāna” and concludes “these are collectively termed mental objects.” (pp 2-3).
Having acquired some such material as butter, ghee, etc., which is rich in nutrients (ojā), and considering it only as a nutrient, actually a mental object, and thinking: “I shall make a gift of this mental object; this is my gift of a mental object,” he makes a gift of butter, ghee, etc; or a gift of the eight kinds of drinks (pāna) Eight kinds of drinks (pāna): drinks made from mango, rose-apple, plantain, banana, honey-fruit (Bassia latifolia); grapes, edible roots of water-lily; the fruit of Pharusaka. made from fruits
The Bodhisatta dedicates all the said accomplishments in generosity to the happiness and welfare of the whole world of beings till they attain Nibbāna. He dedicates them as supporting requisites to his attainment of Supreme Awakening, to his inexhaustible will (chanda), energy (viriya), concentration (samādhi), wisdom (paññā) and emancipation (vimutti) in becoming an Arahat.
In fulfilling the perfection of generosity, the Bodhisatta develops the perception of impermanence with regard to his life and his possessions. He considers these possessions as belonging to others as well. He constantly and continuously develops great compassion towards beings. In developing such compassion, he is gathering the essence of merit, which is worth extracting from his wealth. Just like a person, whose house is blazing, removes himself and all his most valuable belongings to a safe place, so does the Bodhisatta save himself and his valuable assets from the great mansion of the three abodes, the realms of humans, Devas and Brahmas, which are raging with the eleven fires of passion, hate, delusion, birth, ageing, death, grief, lamentation, pain, distress and despair, by giving them away generously without leaving anything behind. He does so without concern, without discrimination as to what is to be given away or what is to be kept for personal use.
2. How the Perfection of Morality is Fulfilled
Wishing to support others with material aids, one should, in the first instance, strive to become possessed of wealth and property. Likewise, wishing to adorn beings with the ornaments of morality, the Bodhisatta, to begin with, has to purify his own morality. Herein, morality is purified in four modes:
1. Purifying one’s inclination (ajjhāsaya-visuddhi). A person, through purity of his own inclination, is naturally disgusted with evil. He may become very pure in morality by arousing his inward sense of conscience (hirī).
2. Undertaking the observance of precepts (samādāna). Likewise, a person, who has taken precepts, reflects: “I am undertaking the observance of precepts which are taken from such and such a teacher,” and, having respect for other beings, he may become very pure in morality by arousing his sense of concern about wrong doing (ottappa).
3. Non-transgression (avītikkama). When endowed with both conscience and concern about doing wrong, there can be no transgression. Through non-transgression, one may become pure in morality and be well established in it.
4. Making amends in case of transgression (paṭipākatika-karaṇa). If due to forgetfulness, one sometimes breaks a precept or two, then, through one’s sense of of conscience and concern, one quickly makes amends by the proper means of reinstating, such as confession or observance of probation (parivāsa) and carrying out penance (mānatta) to become pure again in morality.
After certain transgressions, a monastic has to observe probation and carry out penance; a layman or a novice has to renew the undertaking for the observance of the precepts to gain
Abstention and Conduct
The morality which has been purified by means of the aforesaid four modes is of two kinds: abstention (vāritta-sīla) and good conduct (cāritta-sīla).
Not doing what is prohibited by the Buddha and other noble persons who say: “This is wrong; this should not be done; it should be abstained from.” Thus abstaining from ten deeds of evil, such as killing, stealing, etc., is called abstention (vāritta-sīla).
Showing respect to honourable persons, such as one’s teachers, parents or good friends, and performing blameless, useful services for them is called good conduct (cāritta-sīla).
How Bodhisattas Observe Abstention
1. The Bodhisatta has such great compassion for all beings that he harbours no resentment towards anyone, not even in a dream. Thus he abstains from killing.
2. As he is always dedicated to assisting others, he would handle the belongings of others with an inclination to misappropriate it no more than he would take hold of a poisonous snake.
3. In his existences as a monk or a recluse, he keeps away from sexual practice.
Not only does he avoid coital relations with a woman, he refrains from the seven minor acts of sensual craving (methuna-saṁyoga) mentioned in the Discourse about Intercourse (Methuna-sutta, AN 7.50) which are: 1) Taking delight in being caressed, massaged and rubbed by a woman; 2) taking delight in jokes and laughter with a woman; 3) taking delight in staring and gazing at a woman, eye to eye; 4) taking delight in hearing a woman laughing, singing, crying from the other side of a wall; 5) taking delight in recalling the past pleasures one enjoyed in the company of a woman; 6) taking delight in watching someone enjoying sense pleasures and longing for such pleasures; 7) leading a holy life with a longing for rebirth in a divine abode. Since he avoids even such minor sensual craving, to commit adultery is totally impossible for him. He has already abstained from such sexual misconduct from very early times. In those existences of his as a householder, the Bodhisatta does not entertain even a thought of passion for the wives of others.
4-7. When he speaks, he avoids the four wrong speeches and states only what is true, what is conducive to harmony between friends, what is endearing, and he makes only timely talks on the Dhamma in a measured manner.
8-9. His mind is always devoid of covetousness and ill-will. Always holding unperverted views, he is endowed with the knowledge that he is the owner of his deeds (kammassa-kata-ñāṇa). The owner of his deeds; he is solely responsible for all his deeds, good or bad. He has faith and good will towards recluses, who are practising rightly.
Because he avoids the unwholesome courses of action (kamma) which leads to the four planes of misery, and because he is established in the wholesome courses of action which leads to the Deva realm and Nibbāna, through the purity of his inclinations, and through the
1.By abstaining from the wrong deed of killing (pāṇātipāta), the Bodhisatta gives the gift of harmlessness to all beings. He becomes accomplished in the development of loving-kindness without difficulty, and enjoys the eleven advantages (AN 11.15) of developing loving-kindness. Together with the advantages of enjoying robust health, longevity and great happiness, he possesses the distinguished characteristics of a great being such as long, tapering fingers and toes; and he is able to eradicate the natural tendencies towards hatred (dosa-vāsanā).
2.By abstaining from the wrong deed of taking what is not given (adinnādāna), the Bodhisatta acquires wealth and possessions which are immune from molestation by the five enemies: water, fire, kings, thieves and unloved heirs. He is not susceptible to suspicion by others. He is dear, amiable and trustworthy. He is not attached to wealth and property. With an inclination to relinquishing, he is able to eradicate the natural tendencies towards greed (lobha-vāsanā).
3.By abstaining from unchaste practices (abrahmacariyā), the Bodhisatta remains modest, calm in mind and body, dear, agreeable to all beings and is not loathed by them. He enjoys a good reputation. He has neither attachment to women nor strong desire for them. With earnest inclination to renunciation, he is able to eradicate the natural tendencies towards greed (lobha-vāsanā).
4.By abstaining from false speech (musā-vāda), the Bodhisatta is highly esteemed, trusted and relied upon by beings. His words are well accepted and have much influence on many. He is dear and agreeable to Devas. He has a sweet fragrance. He is well guarded in his speech and action. He possesses the distinguished characteristics of a great being such as having only a single hair in each of the pores of his body, and so on. He is able to eradicate the natural tendencies towards defilements (kilesa-vāsanā).
5.By abstaining from slander (pisuṇā-vācā), the Bodhisatta possesses a physical body which is indestructible and a following that cannot be divided by the wiles of others. He has unbreakable faith in the true Dhamma. He is a firm friend, endearing to all beings, enjoying the benefits of having but few defilements (kilesa).
6.By abstaining from abusive language (pharusā-vāca), the Bodhisatta becomes dear to beings. With a pleasant, amiable disposition, sweet in speech, he is held in high esteem by all. He becomes endowed with a voice of eight qualities.
According to the Discourse concerning Mahā Govinda (Mahā-govinda-sutta, DN 19) the eight qualities of voice possessed by Sanaṅkumāra Brahma are: 1) Purity of enunciation; 2) clearness, being easily understood; 3) melodiousness; 4) pleasantness; 5) being full and rounded; 6) not being scattered and diffused; 7) being deep and resonant; and 8) not travelling beyond his audience; like the Brahma, Bodhisattas are also possessors of a voice with these eight qualities.
7.By abstaining from frivolous talk (samphappalāpā-vāca), the Bodhisatta is dear and agreeable to all beings, esteemed and revered by them. Speaking, as a rule, in a cautious manner, his words are well accepted and have much influence on them. He wields great power and has the skill to give instant answers to questions asked by others. When he becomes a Buddha, he becomes capable of answering all the questions put forward by beings in numerous languages. He answers by giving a single reply in Pāḷi, the language of noble persons (ariya-vācā), which is well understood by the audience of different races numbering 101, each speaking their own language.
8.By abstaining from covetousness (abhijjhā), the Bodhisatta gains whatever he wishes without difficulty. He obtains excellent riches to his liking. He is honoured and revered by
9.By abstaining from ill-will (vyāpāda), the Bodhisatta becomes a pleasant person, lovely to behold and is admired by all. He inspires them easily with faith in himself. He is inoffensive by nature, abides only in loving-kindness and is endowed with great power.
10.By rejecting wrong views and developing only right views, the Bodhisatta gains good companions. He does not commit evil even if he is threatened with beheading. Holding the view that he is the owner of his deeds (kamma), he does not believe in superstitious omens. He has firm confidence in the True Dhamma, and steadfast faith in the omniscience of the Awakened Ones. Just as a royal swan takes no delight in a dung heap so does the Bodhisatta take no delight in various creeds other than right view (sammā-diṭṭhi). He is skilled in fully comprehending the three characteristics of impermanence, suffering, and unsubstantiality. In the final existence when he becomes a Buddha, he gains unobstructed knowledge (anāvaraṇa-ñāṇa), which knows all there is to know without any hindrance. Before becoming a Buddha, he becomes the chief and foremost of beings in every existence he happens to be born into and attains the highest fortunes.
Superstitious omens (diṭṭha-suta-muta-maṅgala). The Tipiṭaka Pāḷi-Myanmar Dictionary describes it as the meaning of freedom from superstitious views (akotuhala-maṅgala), mentioned in the commentary of the Basket of Conduct (Cariyā-piṭaka), which is explained as: “The belief held by the uninstructed in the auspiciousness of the five sense objects when they happened to be seen, heard or touched under such and such circumstances and conditions.”
He reflects like this: “Morality is the foundation of all achievements. It is the origin, source of all the attributes of a Buddha. It is the beginning of all the perfections.” Having morality, the Bodhisatta develops the power of mindfulness and comprehension in four matters: control of verbal and physical actions, restraint of faculties, purity of livelihood and use of the four requisites. He fulfils the observance of morality with due respect and care, considering gain and honour as a foe in the guise of a friend.
How Bodhisattas Observe Conduct
The Bodhisatta always welcomes good friends, greeting them with a gesture of respect and courtesy, by extending his clasped hands towards them and waiting upon them. He attends personally on the sick and renders needful services to them. He expresses appreciation after hearing a Dhamma discourse. He speaks in praise of the virtues of the virtuous. He bears with patience the wrongs of others and recollects repeatedly only their services rendered to him. He rejoices in the meritorious deeds of others and dedicates his own good deeds to Supreme Awakening. He always abides without neglecting the practice of wholesome Dhamma. If he happens to commit a wrong doing, he sees it as such, without attempting to hide it, and confesses it to his Dhamma companions. He develops more and more the practice of Dhamma, going up higher and higher in the stages of attainment.
Likewise, he is skilful and diligent in rendering services to beings in such matters that are agreeable to him and would benefit them. When they are afflicted with disease, etc., he tries to give relief to them as much as possible. When misfortune (vyāsana) befalls them, concerning relatives, wealth, health, morality and belief, he gives them solace by dispelling their sorrow. He reproves righteously those who need to be reproved, only to take them out of evil and establish them in good. To those who deserve his support, he righteously gives them a helping hand.
On hearing the supreme practices of the past Bodhisattas, by means of which they gain maturity of the perfections (pāramī), charity (cāga), and good conduct (cariyā), and which are most difficult to perform, inconceivably powerful, and which definitely contribute to the happiness and welfare of beings, the Bodhisatta is not frightened or discouraged at all.
He reflects: “All the past Bodhisattas, just like me, were only human beings; and yet
Similarly, the Bodhisatta does not publicize his own good deeds, instead he confesses his faults without concealing them. He has few wishes, is easily contented, enjoys seclusion, and is not given to socializing. He endures hardships, and does not crave for this or that object nor does he get agitated. He is not haughty, not immodest, not scurrilous, and not given to loose talk. He is quiet, calm and free from such wrong means of livelihood as fraud.
He is endowed with proper physical and verbal conduct and with his own subjects for meditation. He sees danger even in the slightest fault and undertakes to observe well the rules of training. With no attachment to body or life, he has his mind directed only to attainment of omniscience and Nibbāna, and incessantly devotes himself to wholesome practices. He has not formed even the slightest attachment to body and life, instead he discards them. He dispels also defiling factors, such as ill-will, malice, etc., which will cause a corruption of morality.
He does not remain complacent with minor achievements but strives successively for higher attainments. By such endeavours, his achievements in the absorptions, etc., do not get diminished or stagnant at all but grow and develop more and more into higher and higher stages.
Likewise, the Bodhisatta helps the blind to reach the desired destination or directs them the right way. He communicates with the deaf and the dumb by signalling gestures with his hands. He provides a chair or a vehicle to the cripple; or he carries them personally on his back to wherever they want to go.
He works hard so that those with poor faith may develop faith, the lazy may develop energy, the heedless, unmindful ones may develop mindfulness, the restless, worried ones may develop concentration and the ignorant, uninstructed one may develop wisdom. He strives to enable those troubled by hindrances to dispel such troubling factors and those oppressed by wrong thoughts of sensuality, ill-will and cruelty to remove such oppressing factors.
To those who have helped him before, he shows his gratitude, greeting them with endearing words, honouring them in return with benefits similar to, or even greater than, those bestowed on him. In time of their misfortune, he serves them as a boon companion.
Understanding the natural disposition of various beings, he assists them to be free from what is unwholesome and to become established in what is wholesome. He associates with them, meeting their needs and wishes.
What is meant here is that he seeks their company and friendship to free them from evil, and establish them in virtues by alms giving (dāna) to those who like gifts; by speaking endearing words (piya-vācā) to those who like kind speech; by beneficial conduct (attha-cariyā) to those who approve of such a life; and by treating with a sense of impartiality (samānattatā) those who wish to be treated with such themselves.
Likewise, even with a desire to serve their interest, the Bodhisatta does not hurt others nor quarrel with them. He does not humiliate them or make them feel remorse. He does not look down on others nor find fault with them. He is humble when dealing with those who treat him without arrogance but with humility.
He does not keep himself completely aloof from others, but also avoids excessive familiarity or association at the wrong time. He keeps company with only those worthy to associate with, at proper times and places. He does not speak ill of others in the presence of their friends nor praise those who are not on good terms with them. He does not cultivate intimate friendship with those not appropriate to mix with.
He does not refuse a proper invitation, nor does he indulge in making excessive demands either; nor does he accept more than what he needs. He gives delight and encouragement to the faithful by giving a discourse on the merits of faith. Likewise, he gives delight and encouragement to those endowed with morality, learning, generosity and wisdom by giving discourses on the merits of these qualities.
If, in a certain existence, the Bodhisatta happens to be accomplished in the attainments of the absorptions and super knowledges (abhiññā), by exercising these powers, he arouses fright in those beings who are negligent in doing good deeds. By showing them, to a certain extent, the horrors in the realms of misery, he gets those devoid of faith and other virtues established in them, and gives them access to the Buddha’s Dispensation. To those already endowed with faith, etc., he helps them gain maturity in those virtues.
In this manner, the Bodhisatta’s conduct (cāritta-sīla) is like the flood of immeasurable meritorious deeds, which grows bigger and bigger, one existence after another.
3. How the Perfection of Renunciation is Fulfilled
As already stated above, the perfection of renunciation is the group of consciousnesses and mental concomitants which desire emancipation from sense pleasures and existences, which is founded on great compassion (mahā-karuṇā) and knowledge of skilful means (upāya-kosalla-ñāṇa) and which is preceeded by the knowledge of the dangers in them. Therefore, the Bodhisatta undertakes first to discern the faults as they truly are in sense pleasures and existences by means of the knowledge of danger (ādīnava-ñāṇa).
This is how he discerns these faults: “Because household life is the dwelling place of all kinds of defilements, because there are impediments, such as wife and children, etc., restricting one’s meritorious performances, because one gets involved and entangled in multifarious activities such as trading and cultivation, it is not a proper place where the happiness of renunciation can be achieved.”
The sensual pleasures of men, like a drop of honey on the sharp edge of a sword, prove to be more harmful than enjoyable. Their enjoyment is short-lived, like a theatrical show seen only by intermittent flashes of lightning. They are enjoyed only through perverted perception, which is disorderly like the ornaments of a mad man. They are as deceptive as a camouflaging object, which conceals a heap of excreta, as unsatisfying as licking the moisture on one’s fingers. They are afflictive, damaging, like the gorging of food by a famished person, causing hordes of misfortune like the bait on a hook, causing suffering (dukkha) in the past, present and future like the heat of burning fires. They are sticky like the gum of a plant (makkaṭa-lepa). They form a means to conceal destructive objects like the mantle of a murderer. Thus, discerning first the disadvantages in sense pleasures and existences, and then the advantages of being free from them, which is renunciation (nekkhamma), the Bodhisatta fulfils the perfection of renunciation.
Since going forth from household life is the foundation of the perfection of renunciation, at a time when there is no teaching of a Buddha, in order to fulfil this perfection, the Bodhisatta takes up an ascetic life under recluses or wanderers who uphold the doctrine of action (kamma-vādī) and the doctrine of the efficacy of action (kiriya-vādī). However, when an Awakened One appears in the world, he joins the Saṅgha in the Dispensation of the Buddha.
Having thus gone forth, he establishes himself in the abstentions (vāritta-sīla) and good conduct (cāritta-sīla), as described above, and, in order to purify these things, he undertakes the ascetic practices (dhutaṅga).
The Bodhisatta, who has thus washed away the mental defilements with the clean water of morality, fortified by ascetic practices becomes endowed with blameless, pure physical and verbal conduct. He shows contentment with any available robe, alms food and
4. How the Perfection of Wisdom is Fulfilled
As the light of wisdom cannot co-exist with the darkness of delusion (moha), the Bodhisatta, who is fulfilling the perfection of wisdom, avoids the causes of delusion, such as aversion (arati) to wholesomeness, laziness, stretching out one’s limbs in drowsiness, etc., but applies himself with ardour to acquisition of wide knowledge, various kinds of absorptions (jhāna), etc.
Wisdom is of three kinds:
1. The wisdom arising from hearing (suta-maya-paññā).
2. The wisdom arising from reflecting (cintā-maya-paññā).
3. The wisdom arising from meditation (bhāvanā-maya-paññā).
The Wisdom Arising from Hearing
In order to bring the wisdom arising from hearing, otherwise known as great learning (bāhu-sacca), to maturity, the Bodhisatta develops it through careful study, listening, learning, memorizing, interrogating and investigating with mindfulness, energy and wisdom preceeded by the knowledge of skilful means (upāya-kosalla-ñāṇa). The whole of the wisdom arising from hearing is made up of the five aggregates, the twelve sense spheres, the eighteen elements, the four truths, the 22 faculties, the law of dependent origination, the methods of steadfast mindfulness, etc., which constitute the factors of Awakening, as well as various categories of Dhamma, such as knowing what is wholesome and unwholesome, etc.; and blameless, mundane forms of knowledge which promote the welfare and happiness of beings. In this way the Bodhisatta develops the wisdom arising from hearing and becomes a man of wisdom who has delved into the entire subject of it himself and established others in it too.
Likewise, in order to serve the interest of beings, the Bodhisatta develops the wisdom that arises instantaneously to find the suitable means, right on the spot (ṭhānuppattika-paṭibhāna-ñāṇa), which is also known as the wisdom arising from hearing. By means of this wisdom, the Bodhisatta is able to distinguish the factors which will promote growth and prosperity from those which will contribute to ruin and destruction in the various undertakings of beings.
The Wisdom Arising from Reflecting
Likewise, the Bodhisatta develops the wisdom arising from reflecting (cintā-maya-paññā) by reflecting penetratingly on natural phenomena, and the absolute realities such as aggregates, the bases, etc. Careful study, listening, learning and memorizing of natural phenomena such as the aggregates is the wisdom arising from hearing (suta-maya-paññā). Thinking first and then reflecting on these natural phenomena which one has studied, learnt and memorized is the wisdom arising from reflecting (cintā-maya-paññā).
The Wisdom Arising from Meditation
Likewise, the Bodhisatta, who has developed the mundane kinds of thorough understanding of natural phenomena, such as the aggregates, the bases, etc., by discerning their specific as well as general characteristics, proceeds to perfect and fulfil the preliminary portion of the wisdom gained by meditation (bhāvanā-maya-paññā): the nine insight knowledges (vipassanā-ñāṇa) such as knowledge of conditioned things (sammasana-ñāṇa), their impermanence, suffering, not-self, etc.
By thus perfecting and fulfilling insight knowledge, the Bodhisatta comprehends fully the external and internal objects only as mental and physical phenomena, thinking: “This group of natural phenomena, which is merely mind and matter (nāma-rūpa), arises and ceases according to
During the period preceding his becoming a Buddha, the Bodhisatta, through great compassion, helps beings step into the three vehicles of practice (paṭipatti), by which, beings may gain maturity in the three kinds of Awakening or reach maturity in their practice if they have already stepped into them.
As for himself, the Bodhisatta strives to achieve the five kinds of mastery over the mundane absorptions (jhāna) and various super knowledges (abhiññā) and with the great help rendered by the concentration associated with these, the absorptions and super knowledges, he reaches the pinnacle of wisdom.
As to the methods of developing the mundane absorptions (jhāna) and super knowledges (abhiññā) and the ten kinds of knowledge of insight, reference may be made to the Path of Purification (Visuddhi-magga). It is especially to be noted, however, that in the Path of Purification (Visuddhi-magga), the development of wisdom for a future disciple is explained up to the stage of attainment of the path. Here in this work, however, as it is intended for the Bodhisattas who aspire to Supreme Awakening, all the endeavours for development of meditation are preceeded by great compassion (mahā-karuṇā) and knowledge of skilful means (upāya-kosalla-ñāṇa) and stop short at the sixth stage of purity of knowledge following the right path (paṭipadā-ñāṇa-dassana-visuddhi) before the attainment of the path, also called the stage of purity of knowledge of the paths and fruitions (ñāṇa-dassana-visuddhi). As regards the ten stages of the knowledge of insight, the development of wisdom is carried out as far as the first part of the knowledge of equanimity about formations (saṅkhāra-upekkhā-ñāṇa), giving attention only to the nine lower stages of insight (vipassanā).
5. How the Other Perfections Are Fulfilled
Just as a general, intent on vanquishing his foes, strives ceaselessly, even so the Bodhisatta, who seeks to overcome the enemies of defilement unaided and who wants other beings to make similar conquests also, works arduously all the time in fulfilment of the perfections.
Therefore the Bodhisatta continuously reflects with mindfulness: “What have I accumulated in the way of the requisites of merit and wisdom today? What have I done for the welfare of others today?” Reflecting thus every day, he works energetically to be of service to other beings.
In order to help beings, he gives away generously his possessions, including his life and limbs. Whatever he does bodily or verbally, he does so with his mind inclined towards omniscience; whatever merit he accrues from such actions, he dedicates to the attainment of full Awakening.
With a mind for looking for emancipation he turns away from objects of sense pleasures, even if they are of superior kind or in small amount, not to speak of inferior objects of sense pleasures or in abundant quantity.
In every undertaking, he develops and applies the knowledge of skilful means (upāya-kosalla-ñāṇa). He always works assiduously for the welfare of beings. He bears all sense objects with patience, whether desirable or undesirable. He stands firm on truth, not deviating from it even for the sake of his life.
He suffuses all beings, not making any discrimination, with loving-kindness and compassion. Just as a father wishes to take upon himself the suffering of his children, even so, he wishes to take upon himself all the suffering that would fall on beings.
He rejoices in the meritorious deeds of all beings. He keeps reflecting on the greatness of the Buddhas and the greatness of their powers. Whatever action he does, bodily or verbally, he does so only with his mind inclined towards Perfect Awakening.
In this manner, the Bodhisatta, being constantly devoted to meritorious deeds, such as giving, etc., makes an incomparable accumulation of the requisites of merit and wisdom day by day.
Furthermore, having relinquished his own life and limb for the use and protection of beings, he seeks ways and means and applies them for the alleviation of various kinds of suffering borne by other beings: hunger, thirst, cold, heat, wind, sun, etc.
The happiness he derives from the removal of the said afflictions, the various physical and mental comforts that result from staying in delightful parks, gardens, mansions, pools, and forest abodes, the bliss of the absorptions enjoyed by Buddhas, Paccekabuddhas, noble disciples and Bodhisattas after renunciation, he wishes to make available to all beings without distinction.
When he has become accomplished in the absorptions, he endeavours to bestow on beings the fruits of the absorptions he himself has enjoyed such as rapture, calm, happiness, concentration, knowledge of things as they really are, so that they may also relish them even as he has done so himself.
Furthermore, he sees beings engulfed and helpless in the great suffering of the round of rebirths (Saṁsāra-vaṭṭa-dukkha), in the suffering caused by the defilements (kilesa-dukkha), and in the suffering caused by volitions (abhisaṅkhāra-dukkha) which keep beings in Saṁsāra.
He distinctly sees beings such as the inmates in the realms of misery like Niraya, experiencing continuous, intense agony for a long time, being cut up, severed, amputated, pulverized and subjected to fierce burning.
He distinctly sees beings such as animals, undergoing great suffering through mutual animosity, oppression, causing injury, killing one another, or having to toil in the service of others.
He distinctly sees beings such as ghosts, being enveloped in raging flames, consumed and withered by hunger, thirst, wind, sun, etc., feasting on what has been vomited up, or on spittle and phlegm, etc., and throwing up their arms in lamentation.
He distinctly sees some beings such as human beings, ruined in their search for a means of livelihood; suffering punishment, such as the cutting off their hands and feet, etc., for crimes committed by them; horrible to look at, ugly, deformed; deeply immersed in the mire of suffering, not distinguishable from the suffering of the inmates of Niraya.
Some humans, afflicted by hunger and thirst, due to shortage of food, are suffering just like famished ghosts. Some of them, being numerically and materially weak, are vanquished by the more powerful, forced into their service and made dependent on their masters for their livelihood. He sees their suffering as not being different from those of animals.
The Bodhisatta distinctly sees the Devas of the six realms of sensual pleasures, who are seen only as happy ones by humans, suffering from restlessness as they have swallowed the poison of sense pleasures and are burning with the fires of greed, hatred and delusion, like a blazing pile of dry firewood stoked up with blasts of wind, with not a moment of peace and always struggling desperately, dependent upon others for mere existence.
He distinctly sees the Brahmas of the fine material and immaterial realms, after existing there for the long lifespan of 84,000 great aeons (mahā-kappa), succumb to the natural law of impermanence and finally plunge back into the unsurmountable rounds of suffering due to birth, ageing, and death, as do birds, propelled with tremendous energy, fly far into space or like arrows shot into the sky by a strong man.
Seeing their suffering vividly in this manner, the Bodhisatta feels a sense of spiritual urgency (saṁvega), and suffuses all beings with loving-kindness and compassion without discrimination in the 31 planes of existence.
The Bodhisatta, who in this way accumulates, without interruption, the requisites of Awakening by way of good physical, verbal and mental actions, strives thoroughly and
Again, energy, which is responsible for conveying him to becoming a Buddha, i.e., the repository of inconceivable, incomparable, extensive, undefiled, pure attributes, is of unthinkable might. Ordinary people dare not even hear about this energy of the Bodhisatta, much less exercise it.
It is only through the power of this energy that the Bodhisatta develops, accumulates and fulfils the requisites of Awakening, which are the three aspirations towards becoming an omniscient Buddha with the thoughts of becoming a Buddha (Buddho bodheyyaṁ), of achieving liberation (mutto moceyyaṁ) and of crossing the ocean of Saṁsāra (tiṇṇo tāreyyaṁ); the four grounds of becoming a Buddha; the four ways of gaining friendship (saṅgaha-vatthu): generosity (dāna), kindly speech (peyya-vajja), beneficial conduct (attha-cariyā) and impartiality (samānattatā); the single function of compassion; reflection on the unique condition for becoming a Buddha by realization of the Buddha qualities; being untainted with craving, conceit and wrong view concerning all things; perceiving all beings as his own dear children; not being wearied by the suffering of Saṁsāra while striving for becoming a Buddha; relinquishing everything that could be given away; and in so relinquishing, not being conceited with the thought: “There is none in the universe to match me in generosity;” applying oneself to development of higher morality, higher concentration and higher wisdom; being unshakeable in the practice of these virtues; being joyful, happy and delighted with meritorious deeds; being inclined to the three forms of seclusion: keeping aloof from companions (kaya-viveka), being void of sensuous thoughts (citta-viveka), and detached from the defilements (upadhi-viveka); applying himself to the development of the absorptions; being insatiable with blameless phenomena; teaching the Dhamma one has heard to others, out of goodwill; making great efforts to initiate meritorious deeds in fulfilment of the perfections; having unremitting perseverance intensified by courage; remaining unperturbed by accusations, and by the wrongs of others; being firmly established in truth; gaining mastery over the absorptions; achieving power in the super knowledges; comprehending the three characteristics of impermanence (anicca), suffering (dukkha) and non-self (anatta); accumulating the requisites for the four supermundane paths through the practice of steadfast mindfulness (satipaṭṭhāna), etc.; and becoming accomplished in the nine supermundane phenomena of the paths, fruitions and Nibbāna.
All these endeavours to develop, accumulate and fulfil the requisites of Awakening can be made only with the power of energy. Therefore, the Bodhisatta has, from the time of forming the aspiration until his becoming a Buddha, worked to perfect his energy thoroughly, incessantly, assiduously, without any relaxation, so that it will enable him to advance to higher and higher stages of Dhamma.
When this forward-driving (parakkama) perfection of energy has been fulfilled, the perfections of forbearance, truthfulness etc., which follow it, as well as those of generosity, morality, etc., which precede it, become fulfilled since all of them are dependent on energy for their perfection. Therefore, fulfilment of the perfection of forbearance and the others should be understood in the same manner.
Thus, benefitting others in various ways by relinquishing objects to be offered, which contribute to the happiness of beings, is fulfilment through generosity. Non-destruction and protection of life, property and family of beings, not causing dissension, speaking endearing, beneficial words, etc., constitute fulfilment through morality.
Likewise, performance of many beneficial deeds, such as accepting the four requisites given by beings and giving the gift of Dhamma to them, is fulfilment through renunciation; having skill in ways and means of promoting the welfare of beings is fulfilment through
Thus, the Bodhisatta endeavours for an accumulation of incomparable merit and wisdom, not shared by common people, made for the sake of helping an infinite numbers of beings and his thorough, careful fulfilment of the basic conditions of the perfections, as mentioned above. All these undertakings may be taken in brief as practising the attainment of the perfections (pāramī-sampatti).