14. How Long Does it Take to Accomplish the Perfections?

To the question: “How long does it take to accomplish the perfections?” the answer is: The minimum period required for fulfilling the perfections is four immeasurable periods (asaṅkhyeyya) and 100,000 aeons (kappa); the medium period, eight immeasurables and 100,000 aeons; and the maximum period, sixteen immeasurables and 100,000 aeons, after receiving the definite prophecy of becoming a Buddha. Only after fulfilling the perfections for such durations can one become a Buddha.

The three different durations relate to three different Bodhisattas, ^{Three different future Buddhas, see chapter II: The Rare Appearance of a Buddha.} namely, the Bodhisatta with the factor of predominant wisdom (paññādhika); the Bodhisatta with the factor of predominant faith (saddhādhika); and the Bodhisatta with the factor of predominant energy (viriyādhika).

To the question: “All of them being Bodhisattas, why are there three different durations for fulfilment of the perfections?” the answer is: A Bodhisatta with the factor of predominant wisdom is weak in faith but strong in wisdom; a Bodhisatta with the factor of predominant faith is strong in faith but medial in wisdom; a Bodhisatta with the factor of predominant energy is weak in wisdom. It is only through the power of wisdom that one attains omniscience. When wisdom is strong, attainment of omniscience is fast; when it is weak, the attainment is slow. This difference in the degree of strength of wisdom accounts for the difference in the duration required for the fulfilment of the perfections.

Secondary (apare) teachers say the difference between the three durations lies in the three degrees of energy: strong, medial and weak. Again, other (aññe) teachers say it is due to the difference in degrees i.e., strong, medial and weak, of maturity of the perfections leading to emancipation (vimutti-paripācanīya-dhamma). Of these three views, that of the commentator appears most appropriate when we consider the divisions of Bodhisattas into three types.

15. What Advantages Accrue from the Perfections?

To the question: “What are the advantages that accrue from the perfections?” the answer in brief is: The advantages accruing from the perfections are not being reborn in Avīci, and so on.

The advantages accruing from the perfections are not being reborn in the eighteen [109] existences (abhabbaṭṭhāna), such as Avīci, and so on, which was dealt with in The Eighteen Impossible Births in the Miscellaneous Topics of the Further Explanations above; the ability to practise for the welfare of the sentient world; the 20 marvels as described in the Discourse on the Marvellous and the Wonderful (Acchariya-abbhutā-sutta, MN 123); fulfilment of all the Bodhisattas’ wishes; and all other benefits, such as proficiency in arts and crafts, etc., as shown in various Birth Stories (Jātaka) and the Chronicles of the Buddhas (Buddha-vaṁsa) and the like.

Furthermore, the following are also the advantages that derive from the perfections: from the time of aspiring to becoming a Buddha, the Bodhisatta, wishing for the welfare of all beings, becomes like a father to them. Possessing distinguished qualities, he is worthy of offerings, worthy of homage. He is like an excellent field for sowing seeds of merit. He is dearly loved by Devas and humans. Because his heart is filled with loving-kindness and compassion he is not harmed by wild beasts, such as lions, leopards, tigers, etc. Being a person possessed of extraordinary merit wherever he is reborn, he surpasses others in beauty, fame, happiness, strength and sovereignty. He is free from ailments. He has very pure faith, energy, mindfulness, concentration and wisdom. He has few defilements and therefore he is easy to admonish. He is patient. He takes delight in good deeds. He shows neither anger nor malice, nor does he denigrate others. He is not given to rivalry, envy, jealousy, craftiness, hypocrisy. He is not haughty, nor arrogant. He is calm. He is mindful of merit. Bearing with patience the torments of others, he does not cause suffering to them. Wherever he resides, whether in a town, a village, or a district, the place is free from dangers and calamities. Whenever he is born through unfortunate circumstances in the planes of misery such as in the Ussada Niraya – as he was in one existence before he was born as Prince Temiya – unlike other inhabitants there, he is not distressed by intense suffering but develops even more and more a sense of spiritual urgency.

Furthermore, the accomplishment of the lifespan (āyu-sampadā), the accomplishment of physical form (rūpa-sampadā), the accomplishment of family (kula-sampadā), the accomplishment of supremacy (issariya-sampadā), the acceptability of speech (adeyya-vacanatā) and the greatness of power (mahānubhāvatā) are also the advantages of the perfections.

The accomplishment of lifespan (āyu-sampadā) is longevity in whatever existence he is reborn. With this accomplishment, the Bodhisatta finishes whatever wholesome deed he has begun and develops greater meritoriousness.

The accomplishment of physical form (rūpa-sampadā) is beauty of physical form. With this accomplishment, the Bodhisatta inspires beings, who appreciate and value beauty of physical form, with confidence and esteem in him.

The accomplishment of family (kula-sampadā) is rebirth in a high class family. With this accomplishment he is approached even by those intoxicated with the vanity of their birth, etc.; he can therefore instruct them in order to cleanse them of their pride.

The accomplishment of supremacy (issariya-sampadā) is greatness of wealth, greatness of power and greatness of retinue. By means of this accomplishment, the Bodhisatta is able to confer benefits, together with the four objects of support, on those who deserve them or restrain righteously those who need to be restrained.

The acceptability of speech (adeyya-vacanatā) is being a person whose words are trustworthy. With this accomplishment, the Bodhisatta is relied upon like a great pair of scales, a standard of impartiality whose authority cannot be disregarded.

The greatness of power (mahānubhāvatā) is the magnitude of power. With this accomplishment he remains unvanquished by others, while he overcomes them righteously.

In this manner, all the accomplishments, such as longevity, etc., are the advantages which accrue from the perfections. These in themselves are the cause for the growth of immeasurable requisites of merit and the means by which beings enter the three vehicles [110] and by which those who have done so reach maturity.

16. What is the Fruit of the Perfections?

To the question: “What is the fruit of the perfections?” the answer briefly is: The fruit of the perfections is the Buddha’s innumerable attributes headed by the path-knowledge of an Arahat (Arahatta-magga-ñāṇa) and omniscience which is Supreme Awakening; that is to say, his becoming a Buddha is the fruit of the perfections.

To elaborate, it is the acquisition of the physical body (rūpa-kāya) adorned with many attributes, such as the 32 characteristics of a Great Man, the 80 minor marks which was given in detail in the Chronicle of Buddha Gotama, the aura emanating from his body extending up to 80 cubits even in the total darkness of the four conditions, ^{Four conditions: at midnight, on new moon, amidst a thick forest and under an overcast sky without lightning.} the acquisition of the Dhamma body (Dhamma-kāya) which is founded on the physical body and which is glorious with innumerable attributes, such as the ten powers ^{Ten powers (dasa-bala-ñāṇa), perfect comprehension in the ten spheres of knowledge. See chapter 2: The Rare Appearance of a Buddha.} (dasa-bala-ñāṇa), the fourfold valorous wisdom ^{The fourfold valorous knowledges (catu-vesārajja-ñāṇa). See chapter VI: Reflection on the Perfections.} (catu-vesārajja-ñāṇa); the sixfold unique wisdom ^{The sixfold unique wisdom (cha-asādhāraṇa-ñāṇa). See chapter VI: Reflection on the Perfections.} (cha-asādhāraṇa-ñāṇa); and eighteen unique qualities of a Buddha (āveṇika-dhamma). What are the eighteen?

The following verse is quoted by commentators: ^{[Quoted, for instance, in the commentary to the Chronicles of the Buddhas (Buddha-vaṁsa, PTS 135]}

Buddho pi Buddhassa bhaṇeyya vaṇṇaṁ,
kappam-pi ce aññam-abhāsamāno,
khīyetha kappo cira-dīgham-antare,
vaṇṇo na khīyetha Tathāgatassa.

So numerous are the attributes of a Buddha that even another Buddha, devoting all his time to nothing else but dwelling on the virtues of that Buddha for the whole of his life, cannot finish describing them.

All such attributes of a Buddha are the fruit of his perfections. At this point, in order to arouse devotional faith and appreciation of the innumerable, inestimable attributes of the Buddha, and to let the reader of this treatise develop merit which is conducive to wisdom, I shall conclude this chapter by reproducing the three verses with their meanings, recited in honour of Buddha Anomadassī by Suruci the recluse, who later become Ven. Sāriputta (from Apadāna, Buddha-vaggo 220-222, PTS 1.20).

1. Sakkā samudde udakaṁ, pametuṁ āḷhakena vā,
na tveva tava sabbaññu, ñāṇaṁ sakkā pametave.

It may be possible to gauge the immense volume of water in the great ocean using some form of liquid measure; but, O omniscient Buddha, no one, whether a man or a Deva, is able to fathom the depth of wisdom possessed by the omniscient one.

2. Dhāretuṁ pathaviṁ sakkā, ṭhapetvā tula-maṇḍale,
na tveva tava sabbaññu, ñāṇaṁ sakkā dharetave.

It may be possible to measure the total mass of the great earth by means of a weighing machine; but, O omniscient Buddha, no one, whether a man or a Deva, is able to fathom the depth of wisdom possessed by the omniscient one.

3. Ākāso minituṁ sakkā, rajjuyā aṅgulena vā,
na tveva tava sabbaññu, ñāṇaṁ sakkā pametave.

It may be possible to measure the vast extent of the open space by means of a tape measure or a hand measure; but, O omniscient Buddha, no one, whether a man or a Deva, is able to fathom the depth of wisdom possessed by the omniscient one. [112]