11. What Is the Classification of the Perfections?
Each perfection is of three categories: ordinary perfection (pāramī), higher perfection (upapāramī) and supreme perfection (paramattha-pāramī). For instance, generosity (dāna) is of three categories: 1) The ordinary perfection of giving (dāna-pāramī); 2) the higher perfection of giving (dāna-upapāramī); and the supreme perfection of giving (dāna-paramattha-pāramī).
With regard to these three categories: 1) Properties, such as one’s own gold, silver, etc. and family members, such as one’s own children and wife; 2) limbs, big and small, such as one’s own hands, legs, etc.; and 3) one’s own life, should be noted first. Then referring to giving (dāna): 1) Gifts of property is the ordinary perfection of giving (dāna-pāramī); 2) gifts of limbs, big and small, is the higher perfection of giving (dāna-upapāramī); and 3) a gift of life is the supreme perfection of giving (dāna-paramattha-pāramī).
Similarly: 1) Observance of morality at the abandoning of properties is the ordinary perfection of morality (sīla-pāramī); 2) observance of morality at the abandoning of limbs, big and small, is the higher perfection of morality (sīla-upapāramī); and 3) observance of morality at the abandoning of life is the supreme perfection of morality (sīla-paramattha-pāramī). Likewise, for the remaining eight perfections, the same way of classification should be applied.
Different views held by different commentators may be looked up in the exposition of the words: Ko vibhāgo in the commentary to the Basket of Conduct (Cariyā-piṭaka, CpA, PTS 277).
To the question: “How many perfections (pāramī) are there?” the answer in brief is: There are 30 perfections: ten ordinary perfections (pāramī), ten higher perfections (upapāramī) and the ten supreme perfections (paramattha-pāramī).
To the
1. Giving away one’s external objects, such as wife, children, wealth and property, is the ordinary perfection of giving (dāna-pāramī); giving up one’s limbs, such as hands, feet, etc., is the higher perfection of giving (dāna-upapāramī); giving up one’s life is the supreme perfection of giving (dāna-paramattha-pāramī).
2. Likewise, observing a precept and not breaking them on account of one’s external objects, such as wife, children, wealth and property, is the ordinary perfection of morality (sīla-pāramī); observing a precept and not breaking them on account of one’s limbs, such as hands, feet, etc., is the higher perfection of morality; observing a precept and not breaking them on account of one’s life is the supreme perfection of morality.
3. Cutting off attachment to one’s external objects and going forth from household life is the ordinary perfection of renunciation (nekkhamma-pāramī); cutting off attachment to one’s limbs, such as hands, feet, etc., and going forth from household life, is the higher perfection of renunciation; cutting off attachment to one’s life and going forth from household life is the supreme perfection of renunciation.
4. Rooting out attachment to one’s external objects and deciding deliberately what is beneficial to beings and what is not is the ordinary perfection of wisdom (paññā-pāramī); rooting out attachment to one’s limbs, such as hands, feet, etc., and deciding deliberately what is beneficial to beings and what is not is the higher perfection of wisdom; rooting out attachment to one’s life and deciding deliberately what is beneficial to beings and what is not is the supreme perfection of wisdom.
5. Striving to fulfil and become accomplished in the aforesaid perfections and those to be mentioned later is the ordinary perfection of energy (viriya-pāramī); striving to fulfil and become accomplished in the aforesaid higher perfections and those to be mentioned later is the higher perfection of energy; striving to fulfil and become accomplished in the aforesaid supreme perfections and those to be mentioned later is the supreme perfection of energy.
6. Bearing with patience the vicissitudes which endanger one’s external objects is the ordinary perfection of forbearance (khanti-pāramī); bearing with patience the vicissitudes which endanger one’s limbs, such as hands, feet, etc., is the higher perfection of forbearance; bearing with patience the vicissitudes which endanger one’s life, is the supreme perfection of forbearance.
7. Not abandoning truth on account of one’s external objects is the ordinary perfection of truth (sacca-pāramī); not abandoning truth on account of one’s limbs, such as hands, feet, etc., is the higher perfection of truth; not abandoning truth on account of one’s life is the supreme perfection of truth.
8. Unshakeable determination in spite of destruction of one’s external objects while holding firmly that the perfections such as giving, morality etc., can be fulfilled only with indestructible determination is the ordinary perfection of resolution (adhiṭṭhāna-pāramī); unshakeable determination in spite of destruction of one’s limbs, such as hands, feet, etc., is the higher perfection of resolution; unshakeable determination in spite of destruction of one’s life is the supreme perfection of resolution.
9. Not abandoning loving-kindness towards beings, or continuous suffusion of beings with loving-kindness, even if they have caused destruction to one’s external objects is the ordinary perfection of loving-kindness (mettā-pāramī); not abandoning loving-kindness towards beings even if they have caused destruction to one’s limbs, such as hands, feet, etc., is the higher perfection of loving-kindness; not abandoning loving-kindness towards beings even if they have caused destruction to one’s life is the supreme perfection of loving-kindness.
10. Maintaining an equanimous attitude towards beings and their volitions, irrespective of whether they have been helpful or harmful to one’s external objects is the ordinary perfection of equanimity (upekkhā-pāramī); maintaining a neutral attitude towards beings and their volitions, irrespective of whether they have been helpful or harmful to one’s limbs, such as hands, feet, etc., is the higher perfection of equanimity; maintaining a neutral attitude towards beings and their volitions, irrespective of whether they have been helpful or harmful to one’s life is the supreme perfection of equanimity.
In this way, the classification of the perfections should be understood.