12. What Is the Synopsis of the Perfections?
To the question: “What is the synopsis of the perfections?” the answer is: The 30 perfections can be reduced to ten by grouping together those of the same nature, e.g. three kinds of the perfection of giving (dāna-pāramī) into one; three kinds of the perfection of morality into one, and so on. Similarly these ten perfections may further be reduced to six by grouping together those of a related nature, into:
1. The perfection of giving (dāna-pāramī).
2. The perfection of morality (sīla-pāramī).
3. The perfection of forbearance (khanti-pāramī).
4. The perfection of energy (viriya-pāramī).
5. The perfection of meditation (jhāna-pāramī).
6. The perfection of wisdom (paññā-pāramī).
This is how the abridgement is made: Renunciation (nekkhamma) means taking up an ascetic life, meditation and general meritoriousness. Here renunciation as taking up an ascetic life should be counted as the perfection of morality because they are of similar nature; in the same way renunciation as meditation, free from hindrances (nīvaraṇa) should be counted as the perfection of meditation (jhāna-pāramī); and renunciation as general meritoriousness belong to all the six perfections.
Truthfulness is of three kinds: truthful speech (vacī-sacca); abstaining from falsehood (virati-sacca) which is a mental concomitant of right speech (sammā-vācā); and truthful knowledge (ñāṇa-sacca) which is a mental concomitant of wisdom (paññā). Of these, truthful speech and abstaining from falsehood being related to morality should be counted as the perfection of morality; truthful knowledge being the concomitant of wisdom should be counted as the perfection of wisdom.
The perfection of loving-kindness (mettā-pāramī) which is similar in nature to the perfection of meditation is thus included in the latter.
The perfection of equanimity (upekkhā-pāramī) consists of concomitants of specific neutrality (tatra-majjhattatā) and wisdom (paññā); specific neutrality should be counted as the perfection of meditation (jhāna-pāramī) to which it is related; and as a concomitant of wisdom (paññā), which is the same as equanimity-knowledge (ñāṇupekkhā), should be counted as the perfection of wisdom.
The perfection of resolution (adhiṭṭhāna-pāramī) should be included in all the six perfections of giving, morality, forbearance, energy, meditation and wisdom.
An unshakeable determination in performance of giving should be counted as the perfection of giving; likewise, an unshakeable determination in matters related to morality, forbearance, energy, meditation and wisdom should be included in their respective perfections.
Advantages of Pairing the Six Perfections
First of all, the six abridged perfections: giving, morality, forbearance, energy, meditation and wisdom, could be formed into fifteen pairs as follows:
1. Giving and morality.
2. Giving and forbearance.
3. Giving and energy.
4. Giving and meditation.
5. Giving and wisdom.
6. Morality and forbearance.
7. Morality and energy.
8. Morality and meditation.
9. Morality and wisdom.
10. Forbearance and energy.
11. Forbearance and meditation.
12. Forbearance and wisdom.
13. Energy and meditation.
14. Energy and wisdom.
15. Meditation and wisdom.
The Bodhisatta accomplishes through the pair of:
1. Giving and morality, the double merit of doing what is beneficial to others and of abstaining from what is harmful to them.
2. Giving and forbearance, the double benefit of non-greed and non-hatred.
3. Giving and energy, the double merit of generosity and learning.
4. Giving and meditation, the double merit of abandoning sensual desires and ill-will.
5. Giving and wisdom, the double merit of concentration and insight meditation; and also the double merit of learning the text (pariyatti) and meditation.
6. Morality and forbearance, the double merit of purity of bodily and verbal conduct and purity of mental disposition.
7. Morality and energy, the double merit of concentration and insight meditation.
8. Morality and meditation, the double merit of abandoning defilements through transgression, physically and verbally (vītikkama-kilesa) and defilements in the mind (pariyuṭṭhāna-kilesa).
9. Morality and wisdom, the double gift of harmlessness (abhaya-dāna) and the gift of Dhamma (Dhamma-dāna); the gift of harmlessness is possible only when endowed with morality; and the gift of Dhamma, when endowed with wisdom.
10. Forbearance and energy, the double quality of patience and perseverance; the vicissitudes of life can be withstood only with forbearance; and it is only when there is energy that meritorious deeds are performed with zeal and enthusiasm.
11. Forbearance and meditation, the double benefit of abandoning hostility that arises out of ill-will and of favouritism that arises out of greed; without forbearance one is opposed to the undesirable aspect of the world out of ill-will; without meditation one is overwhelmed by the desirable aspect of the world out of greed.
12. Forbearance and wisdom, the double benefit of comprehending the voidness of the self in mind and matter (nāma-rūpa) and of penetrative insight into Nibbāna.
13. Energy and meditation, the double benefit of effort (paggaha) and a balanced state of mind (avikkhepa).
14. Energy and wisdom, the double benefit of being a refuge to beings and to himself; the refuge to beings by means of energy and the refuge of self by means of wisdom.
15. Meditation and wisdom, the double benefit of concentration and insight meditation.
Advantages Accruing from the Triads
Similarly, there are advantages of grouping the perfections into triads. The Bodhisatta accomplishes the triple benefit of:
1. Abandoning greed, hatred and delusion, the three roots of demerit, through the triad of giving, morality and forbearance.
2. Extracting of the essence from one’s wealth, from one’s physical body and from one’s life.
Being associated with five enemies, wealth and property are void of intrinsic values; their real worth is in giving them away (dāna); being subjected to various ills and ailments, the body is devoid of substance; its real essence is in observance of precepts (sīla); ultimately ending up in destruction, life is devoid of substance; its real essence is development of insight meditation. The commentary on The Birth Story about (the Wise Ascetic) Kaṇha (Kaṇha-jātaka, Ja 440) gives an account on these subjects.
3. The meritorious deeds of giving, morality and cultivation (bhāvanā) through the triad of giving, morality and meditation.
4. Three kinds of gift: the gift of material objects, the gift of harmlessness and the gift of Dhamma, through giving, morality and wisdom.
Through giving, the gift of material objects is accomplished; through morality, the gift of harmlessness and through wisdom, the gift of Dhamma.
In this way, gaining of triple, quadruple benefits through the remaining triads and tetrads may be understood as is appropriate in each case.
Including the Six Perfections in the Four Foundations
Previously we have translated adhiṭṭhāna as “resolution” or “determination,” but these words are not applicable here and “foundation” seems more appropriate in this context. PED gives adhiṭṭhāna “in the sense of fixed, permanent abode” besides “decision, resolution, self-determination, will.”
Having shown how the ten perfections could be condensed into six by combining similar ones, it could be shown again how the six can be included in the four foundations (adhiṭṭhāna):
1. The foundation of truthfulness (saccādhiṭṭhāna) means Nibbāna, which is absolute truth (paramattha-sacca), together with the initial practices which lead to Nibbāna (pubba-bhāga-paṭipada): truthful speech (vacī-sacca), abstention from falsehood (virati-sacca), which is a mental concomitant of right speech (sammā-vācā) and truthful knowledge (ñāṇa-sacca) which is a mental concomitant of wisdom (paññā).
Truthful speech, abstention from falsehood and truthful knowledge form a supporting foundation for the Bodhisatta to stand on, in the course of existences during which the perfections are fulfilled and in the existence when he becomes a Buddha. Nibbāna as absolute truth forms a supporting foundation on which he stands when he becomes a Buddha. Hence they constitute the foundation of truthfulness.
2. The foundation of abandoning (cāgādhiṭṭhāna) means abandoning and uprooting all mental defilements without any remnant, by means of the Arahat path (Arahatta-magga) and forsaking, in the initial stages, while still a Bodhisatta, of sense objects and sense desires through fulfilment of the perfections, such as giving, etc.
While fulfilling the perfections as a Bodhisatta, he is not able to abandon and uproot mental defilements without any remnant. He can only forsake sense objects as far as possible through the perfection of giving, etc., and put away sense desires temporarily (tad-aṅga-pahāna) and to a distance (vikkhambhana-pahāna). Only in this way can the Bodhisatta build a supporting foundation to stand on. Only when he becomes an Arahat (Arahatta) and omniscience and becomes a Buddha is he firmly established on the foundation of complete abandoning and the uprooting of the defilements without any remnant. Therefore, complete abandoning and the uprooting of defilements by means of the Arahat path (Arahatta-magga) and putting away sense objects and sense desires temporarily or to a distance constitute the foundation of abandoning.
3. The foundation of tranquillity (upasamādhiṭṭhāna) means complete calming of the “fever of defilements” by means of the Arahat path (Arahatta-magga), allaying the suffering in the cycle of rebirths when Nibbāna is realized, and putting away the fever of defilements temporarily or to a distance through fulfilment of the perfections, such as giving, etc., while still a Bodhisatta.
While fulfilling the perfections as a Bodhisatta, the fever of defilements and suffering in the cycle of rebirth have not completely
4. The foundation of wisdom (paññādhiṭṭhāna) means: the Arahat fruition (Arahatta-phala) insight, omniscience and all kinds of wisdom, such as the knowledge of skilful means (upāya-kosalla-ñāṇa), and so on, which have arisen earlier in the mental continuum of the Bodhisatta.
In his existences as a Bodhisatta, he remains with the earlier forms of wisdom such as knowledge of skilful means, and so on. It is only when he becomes a Buddha that he is firmly established on the supporting foundation of the Arahat fruition insight and omniscience. Hence all the various kinds of aforesaid wisdom constitute the foundation of wisdom (paññādhiṭṭhāna).
For the ignorant common worldlings, who have only sense objects and sense desires to rely on, these sense objects and sense desires constitute their foundation. As for the Bodhisatta who clearly sees the danger in them, he establishes himself on the four supporting foundations of truth, charity, tranquillity and wisdom, which lead from these sense objects and sense desires to freedom, which is Nibbāna. Therefore, these four factors constitute the supporting foundations for the Bodhisatta.
How Fulfilment of the Four Foundations Occurs
After receiving the definite prophecy of becoming a Buddha, the Bodhisatta investigates the perfections by means of perfection-investigating knowledge (pāramī-pavicaya-ñāṇa). Having done so, he makes a vow to fulfil all the perfections, then he proceeds to fulfil them all in keeping with this vow. Thus the foundation of truthfulness (saccādhiṭṭhāna) becomes manifest in the mental continuum of the Bodhisatta.
While perfections are being fulfilled, there occurs an abandoning of defilements, which oppose them, and there also occurs an abandoning of sense objects and sense desires. Thus, the foundation of abandoning (cāgādhiṭṭhāna) also becomes manifest.
As there is an extinction of defilements by virtue of the perfections, the foundation of wisdom (paññādhiṭṭhāna) also becomes manifest.
Through these same perfections, the Bodhisatta becomes endowed with knowledge of skilful means (upāya-kosalla-ñāṇa) and the foundation of wisdom (paññādhiṭṭhāna) also becomes manifest.
Whenever he fulfils the ten perfections or the six perfections, or whenever he performs a meritorious deed related to the perfections, there become manifest in the mental continuum of the Bodhisatta: 1) The foundation of truthfulness (saccādhiṭṭhāna), which is the endeavour without fail, to implement the vow he has made; 2) the foundation of abandoning (cāgādhiṭṭhāna), which is the abandoning of defilements, which oppose the perfections; 3) the foundation of tranquillity (upasamādhiṭṭhāna), which is the extinction of the defilements; and 4) the foundation of wisdom (paññādhiṭṭhāna), which is skill in ways and means for promotion of the welfare of beings. Therefore the six perfections can again be condensed into the four foundations (adhiṭṭhāna) of truth, abandoning, tranquillity and wisdom.
When a person, engaged in a blameless business venture, finds it profitable as intended, he keeps pursuing that venture with increasing industry and vigour. Here the profit accruing from the initial business venture is the cause; increasing industry and vigour in the pursuance of it is the effect of that cause.
In a similar manner, when the Bodhisatta undertakes to perform blameless meritorious deeds of the perfections, he comes to enjoy the benefit of these meritorious deeds in the form of the four foundations: the sweet taste of truthful speech (vacī-sacca); Truth, for sure, is is the sweetest of tastes (saccaṁ have sādu-taraṁ rasānaṁ) as it says in the Discourse to Āḷavaka (Āḷavaka-sutta, SN 10.12, Snp 1.10). the abandoning of the defilements (cāga); the extinction of the fever of defilements (upasama); and the knowledge of skilful means (upāya-kosalla-ñāṇa). He keeps on performing these
It should be understood that the occurrence of the meritorious deeds of the perfections and the occurrence of the four foundations are one and the same thing expressed in different words. To describe them in detail:
1. While in the course of performing the good deeds for the perfection of giving, the Bodhisatta comes to enjoy the benefits accruing from: 1) The foundation of truthfulness (saccādhiṭṭhāna), which is performance of an act of giving without fail in accordance with his vow: “I will make an offering when I see someone seeking gifts;” 2) the foundation of abandoning (cāgādhiṭṭhāna), which is abandoning of demeritorious stinginess, etc., which opposes generosity; 3) the foundation of tranquillity (upasamādhiṭṭhāna), which is extinction of greed for material gifts, of hatred which occurs to those who are reluctant to make gifts towards those who come for gifts; of delusion as to giving – delusion tends to occur when one is not used to making gifts; of fear of waste which arises in unwilling givers when they see a loss or destruction of material gifts brought about somehow or other; 4) the foundation of wisdom (paññādhiṭṭhāna), which is offering gifts befittingly at the proper time as planned, and preceeded by wisdom. Having enjoyed the benefit of these four foundations, the Bodhisatta keeps on developing the perfection of giving more earnestly.
2. Likewise, while in the course of fulfilling the perfection of morality, the Bodhisatta comes to enjoy the benefit accruing from: 1) The foundation of truthfulness, which is non-transgression of precepts in accordance with his vow; 2) the foundation of abandoning, which is abandoning of immoral unwholesome volition, and demerit; 3) the foundation of tranquillity, which is extinction of harm caused by wrong deeds; 4) the foundation of wisdom, which is wisdom playing a dominant role. Having enjoyed the benefit of these four foundations, the Bodhisatta keeps on developing the perfection of morality more earnestly.
3. While in the course of fulfilling the perfection of forbearance, the Bodhisatta comes to enjoy the benefit accruing from: 1) The foundation of truthfulness, which is practice of forbearance without fail in accordance with his vow; 2) the foundation of abandoning, which is abandoning of wrong thoughts caused by wrong deeds and words of others; 3) the foundation of tranquillity, which is extinction of violent anger; 4) the foundation of wisdom, which is wisdom playing a dominant role. Having enjoyed the benefit of these four foundations; the Bodhisatta keeps on developing the perfection of forbearance more earnestly.
4. While in the course of fulfilling the perfection of energy, the Bodhisatta comes to enjoy the benefit accruing from: 1) The foundation of truthfulness, which is working for the welfare of others in accordance with his vow; 2) the foundation of abandoning, which is abandoning of slackness and inefficiency; 3) the foundation of tranquillity, which is extinction of harm caused by demerit; 4) the foundation of wisdom, which is wisdom playing a dominant role. Having enjoyed the benefit of these four foundations; the Bodhisatta keeps on developing the perfection of energy more earnestly.
5. While in the course of fulfilling the perfection of meditation, the Bodhisatta comes to enjoy the benefit accruing from: 1) The foundation of truthfulness, which is thinking deeply about and seeking the welfare of the world in accordance with his vow; 2) the foundation of abandoning, which is abandoning of demeritorious hindrances (nīvaraṇa); 3) the foundation of tranquillity which is peace of mind; 4) the foundation of wisdom which is wisdom playing a dominant role. Having enjoyed the benefit of these four foundations, the Bodhisatta keeps on developing the perfection of meditation more earnestly.
6. While in the course of fulfilling the perfection of wisdom, the Bodhisatta comes to enjoy the benefit accruing from: 1) The foundation of truthfulness, which is skill in means and ways of
In this manner, with every act of merit in fulfilment of the perfections, there occur the four foundations; hence it is said that the six perfections may be included in the four foundations.
The Four Foundations as One Foundation
Just as the six perfections (pāramī) are included in the four foundations (adhiṭṭhāna), so also each of the four foundations may be counted as embracing the remaining three.
Just like the foundation of truthfulness (saccādhiṭṭhāna); the foundation of abandoning (cāgādhiṭṭhāna), the foundation of tranquillity (upasamādhiṭṭhāna) and the foundation of wisdom (paññādhiṭṭhāna), being of the nature of faithful performance in keeping with the vow, may be included in the foundation of truthfulness.
Just like the foundations of abandoning; truthfulness, tranquillity and wisdom being of the nature of abandoning of opposing factors, and being the result of total relinquishing, may be included in the foundation of abandoning.
Just like the foundations of abandoning; truthfulness, tranquillity and wisdom, being of the nature of the extinction of all the heat caused by one’s deeds and defilements, may be included in the foundation of tranquillity.
So too the foundations of truthfulness; abandoning and tranquillity, following wisdom as their leader, may be included in the foundation of wisdom.
How the Foundations Bring Benefits
Thus all the perfections have their commencement with the foundation of truthfulness; they become manifest through the foundation of abandoning; they grow and prosper through the foundation of tranquillity, and by means of the foundation of wisdom, they distance themselves from defilements and become purified of all of them.
Furthermore, in the first phase of the perfections, the foundation of truthfulness plays a leading role; only with the foundation of truthfulness, fulfilment of the perfections can be commenced. In the middle phase, the foundation of abandoning takes the leading role; having commenced the fulfilment of the perfections with the foundation of truthfulness, it is continued in the middle phase by sacrificing totally one’s body and life for the welfare of others through the foundation of abandoning. In the final phase, the foundation of tranquillity takes over the leadership; only with the extinction of all the suffering of Saṁsāra, the task of fulfilling the perfections comes to an end.
The foundation of wisdom is supreme throughout all the three phases of the beginning, the middle and the end. Only with wisdom can fulfilment of the perfections be commenced, total abandoning of one’s body and life can be made and final cessation of suffering of Saṁsāra can take place.
All four foundations constantly promote the welfare of oneself and of others and cause one to be highly revered and loved by everyone. Of these four, through the foundation of truthfulness and the foundation of abandoning, the Bodhisatta, as a layman, benefits others with material gifts; and through the foundation of tranquillity and the foundation of wisdom, the Bodhisatta, as an ascetic, benefits others with the gift of Dhamma.
Through the foundation of truthfulness, purification of morality is effected; through the foundation of abandoning, purification of livelihood; through the foundation of tranquillity, purification of mind; and through the foundation of wisdom, purification of knowledge.
In addition, through the foundation of truthfulness, because he does not deviate from truth, he does not follow the wrong course of hatred; through the foundation of abandoning, because he is not attached to sense objects, he does not follow the wrong course of greed; through the foundation of tranquillity, because he is faultless and since there is nothing to be afraid of, he does not follow the wrong course of fear; and through the foundation of wisdom, because he sees things as they really are, he does not follow the wrong course of delusion.
Furthermore, through the foundation of truthfulness, he can tolerate, without anger, inconveniences caused by cold, heat, hunger; by contact with gadflies, mosquitoes, flies, wind, sun, reptiles; annoying insults and abuses of others and distressing ailments. Through the foundation of abandoning, he makes use of the four requisites of robes, alms food, dwelling and medicine, without attachment arising from greed. Through the foundation of tranquillity, he avoids the dangers of wild elephants, wild horses, wild cattle, wild dogs, etc., remaining absolutely calm. Through the foundation of wisdom, he dispels, without delusion, wrong thoughts of sense pleasure, ill-will and cruelty as well as demeritorious factors.
Through the foundation of truthfulness, he achieves the happiness of renunciation; through the foundation of abandoning, of solitude; through the foundation of tranquillity, of peace; and through the foundation of wisdom, happiness associated with the fourfold knowledges of the path.
Through the foundation of truthfulness, he achieves the happiness of the first absorption (jhāna); through
Thus it should be understood how all the perfections are included in the four foundations accompanied by various attributes.
How All the Perfections Are Counted as Two
Just as all the perfections are included in the four foundations they are also counted as two factors: compassion (karuṇā) and wisdom (paññā). True, it is only the virtues, such as giving, morality, etc., founded on compassion and wisdom which are the requisites for Perfect Self-Awakening resulting in attainment of omniscience.
This has explained how the 30 perfections are reduced to ten; how the ten perfections are reduced to six: giving, morality, forbearance, energy, meditation and wisdom; then how these six perfections are reduced to the four foundations; and finally, how all the perfections are reduced to two factors: compassion and wisdom.