13. What Factors Accomplish the Perfections?
To the question: “What are the factors for accomplishing the perfections?” the answer is:
1. Developing the four kinds of cultivation (bhāvanā).
2. Reflecting upon what oppose the perfections and dispelling them.
3. Surrendering oneself to the Buddha.
In short, the means for accomplishing the perfections are an extinction of self-love and development of love for other beings. To elaborate:
1. The four good means for accomplishing the perfections are development and accumulation of all the requisites, such as the perfections (pāramī), charity (cāga) and good conduct (cariyā), not omitting any of them with the sole aim of achieving omniscience (sabba-sambhāra-bhāvanā); with high esteem and reverence (sakkacca-bhāvanā); without interruption throughout all existence (nirantara-bhāvanā); throughout the long duration without slacking before he becomes a Buddha (cira-kāla-bhāvanā).
2. The Bodhisatta has to abandon beforehand all his personal possessions, even before alms seekers appear at his door, with the determination: “Offer I will, without wavering, my life, as well as the wealth and property that I possess, if people come to ask for them. I will make use of only what remains, after I have given!”
In this manner, he has made up his mind, in advance, to abandon whatever property he possesses. But there are four factors which hinder his giving them away (dāna-vinibandha):
1. Not being accustomed, in the past, to the practice of giving.
2. Not having sufficient quantity of things in his possession.
3. Things in his possession being too good to give away.
4. Worrying over the depletion of things in his possession.
1. Of these four hindrances, when the Bodhisatta possesses things to give away and alms seekers have arrived and yet the Bodhisatta’s mind is not inclined to give, he realizes: “Surely, I was not accustomed to giving in the past; therefore the desire to give does not arise in me now in spite of such favourable circumstances.”
Then he reflects: “Although the desire to give does not arise in me, I will make a gift so that I will get accustomed to giving and take delight in it. From now on, I will make generous offerings. Have I not already decided to give all my belongings to those who seek alms?”
Having reflected thus, he gives them away freely and gladly. On making such gifts, the Bodhisatta removes the first hindrance of “not being accustomed in the past to the practice of giving.”
2. When not having a sufficient quantity of things in his possession, the Bodhisatta reflects: “Because I have not practised giving in the past, I suffer from a shortage of things. I should therefore make an offering of whatever I have, whether they are few or inferior, even if it makes my life more difficult. With such gifts I will in future reach the height of the perfection of generosity.”
Having reflected thus, he gives away freely and gladly whatever material gift he comes by. On making such gifts, the Bodhisatta removes the second hindrance of “not having sufficient quantity of things in his possession.”
3. When not inclined to give because of the excellent quality of things in his possession, the Bodhisatta reflects: “Good man, have you not aspired to the noblest, the most admirable, Supreme Awakening? To achieve this it is only proper that you should make the noblest, the most admirable gift.”
Having reflected thus, he makes an offering of the most excellent, delightful object, freely and gladly. On making such gifts, the Bodhisatta removes the third hindrance of “things in his possession being too good to give away.”
4. When the Bodhisatta sees the depletion of material gifts on giving them away, he reflects: “To be subjected to destruction and loss is the nature of wealth and possessions. It is because in the past I did not perform good deeds of giving, which never became depleted, that I now experience a deficiency of material gifts. I will make an offering of whatever objects I come to possess whether few or abundant. With such gifts, I will, in future, reach the height of the perfection of generosity.”
Having reflected thus, the Bodhisatta gives away whatever material gifts he comes by, freely and gladly. On making such gifts, the Bodhisatta removes the fourth hindrance of “worrying over the depletion of things in his possession.”
Removing hindrances to giving in this manner, by reflecting upon them in whatever way is appropriate, constitutes a good means of fulfilling the perfection of generosity.
This same method applies to the other perfections such as morality, forbearance, etc.
3. In addition, the Bodhisatta surrenders himself, in the first instance, to the Buddha saying: “I dedicate this individuality to the Buddhas, (imāhaṁ atta-bhāvaṁ Buddhānaṁ niyyādemi).” This self-surrender, made in advance to the Buddhas, is a good means of fulfilling all the perfections.
The Bodhisatta, who has already surrendered himself to the Buddhas, reflects: “I have given up this individuality to the Buddhas come what may.” When he encounters troubles, which may endanger his body and life and which are difficult to endure, or when he meets with painful injury, which is caused by beings and which may deprive him of his life, while striving to fulfil the perfections in various existences. Having reflected thus, he remains absolutely unshaken, unmoved, in the face of troubles that may harm even his life and he is fully determined to accumulate the merit of good deeds forming the perfections. In this way, self-surrender made in advance to the Buddha is a good means of fulfilling all the perfections.
Again to state briefly, the means for accomplishing the perfections are extinction of self-love and development of love and compassion for other beings.
By fully understanding the true nature of all phenomena the Bodhisatta who aspires
By repeated development of great compassion he looks upon all beings as his own children; his loving-kindness or affection, and his compassion or sympathy for them grow and prosper more and more.
Therefore, the Bodhisatta, who has put away stinginess, and other defilements, which are opposed to the perfections, after being momentarily freed from greed, hatred, and delusion in regard to himself and others, helps beings with the four objects of support (saṅgaha-vatthu): generosity (dāna), kindly speech (piya-vācā), beneficial conduct (attha-cariyā) and impartiality (samānattatā), which always accompany the four foundations. He then assists them with the three “conveyances” of practice: morality (sīla), concentration (samādhi), and wisdom (paññā) which lead to the three kinds of Awakening, causing those who have not entered the conveyances to enter them, or those who have done so to reach maturity therein.
True, the Bodhisatta’s compassion and wisdom are adorned by the act of generosity, which is one of the four objects of support. Compassion and wisdom never manifest by themselves without giving. They both manifest simultaneously, as acts of generosity are performed. Generosity is adorned by kindly speech, for the Bodhisatta never scolds or yells while performing generosity to those who come for alms and to the attendants, but speaks only loveable, kind words. Kindly speech is adorned by the object of beneficial conduct, for the Bodhisatta speaks kind words not for mere superficial pleasantness but only with sincere, good intentions to serve the interest of others. Fulfilling the requisites of Awakening: the perfections (pāramī), charity (cāga), and good conduct (cariya), means practising for the welfare of beings; it is therefore beneficial conduct as one of the four objects of support. Beneficial conduct is adorned by a sense of impartiality, for in fulfilling the requisites of Awakening, the Bodhisatta treats all beings as his equal under all circumstances, happy or painful.
When he becomes a Buddha, his function of taming and teaching is accomplished by benefitting all beings with these same four objects of support which have been developed to the utmost through fulfilment of the four foundations.
For the Buddha, the act of generosity is brought to completion by the foundation of abandoning; kindly speech by the foundation of truthfulness; beneficial conduct by the foundation of wisdom; and a sense of equality by the foundation of tranquillity.
Concerning these four foundations and four objects of support, the commentary on the Cariyā-piṭaka gives four verses eulogizing the attributes of the Buddha (CpA, PTS 329):
Sacco cāgī upasanto paññavā anukampako,
sambhata-sabba-sambhāro kaṁ nāmatthaṁ na sādhaye.
The Buddha, who has reached the height of accomplishment in the fourfold foundation of truthfulness, who is fully accomplished in the foundation of abandoning, who has extinguished the fires of the defilements, who is possessed of omniscience and who looks after beings with great compassion, being equipped with all the requisites of the foundations, what is there that he cannot achieve?
Maha-kāruṇiko Satthā hitesī ca upekkhako,
nirapekkho ca sabbattha, aho acchariyo Jino.
The Buddha, as the teacher of Devas and humans, being a person of great
The five deaths (māra): 1) The Deva who challenged the Buddha for position on the seat of wisdom by surrounding him with a huge army of his followers (Deva-putta-māra); 2) the mental defilements (kilesa-māra); 3) the volitions which lead to rebirth (abhisaṅkhāra-māra); 4) the aggregates of mind and matter (nāma-rūpa) which materialize in all the existences before the attainment of Nibbāna (khandha-māra); and 5) death (maccu-māra).
Viratto sabba-dhammesu sattesu ca upekkhako,
sadā sattahite yutto, aho acchariyo Jino.
Though detached from all things, and though keeping a balanced mind towards all beings, still he applies himself, day and night, to the welfare of beings. How wonderful is the Buddha who conquers the five deaths (māra)!
Sabbadā sabba-sattānaṁ hitāya ca sukhāya ca,
uyyutto akilāsū ca, aho acchariyo Jino.
Always working for the welfare and happiness of all beings, viz. humans, Devas and Brahmas, and attending to the five duties of a Buddha, day and night without ceasing, still he does not show any sign of fatigue or weariness. How wonderful is the Buddha who conquers the five deaths (māra)!