8. The Perfection of Resolution

The Pāḷi word adhiṭṭhāna is usually translated as “resolution.” ^{Then the author goes on to explain the Myanmar word, which is a translation, not only of adhiṭṭhāna but also of samādāna used in observing precepts. As the author’s explanation, though elaborate, is chiefly concerned with the Myanmar word, we left it out from our translation.} If one fulfils resolution as a perfection one has to establish it firmly and steadfastly in one’s mind. That was why, when the Bodhisatta Sumedha reflected on the perfection of resolution (adhiṭṭhāna-pāramī), he likened it to a rocky mountain, which is unshaken by strong winds but remains firmly rooted at its own place.

From this comparison, it is clear that resolution (adhiṭṭhāna) means bearing in mind without wavering at all, as regards to what one is determined to do. Therefore, if one intends to attain the knowledge of the paths and fruitions or omniscience, i.e., if one is determined to become a Buddha, one’s determination to practise for achieving them must be borne in mind as firmly as a rocky mountain.

Resolution has thus been likened to an unshaken mountain, and there are various kinds of resolution as described in the texts.

Resolution concerning the Observance Day

The Chapter about the Observance Day (Uposathakkhandhaka, Vin Mv 2) mentions three kinds of Observance Day:

1. The Saṅgha observance is the one that is observed at the meeting of a minimum of four monastics inside a monastic boundary hall (sīma) on the full moon and new-moon days. There, the Monastic Rules (Pātimokkha) are recited by one monastic to whom others listen respectfully. Such an observance is also called an Observance Day (Uposatha) with a summary recitation of the text of the disciplinary rules (suttuddesa-uposatha).

2. If there are only two or three monastics, they observe the group observance (gaṇa-uposatha) because the word Saṅgha is used only for a meeting of at least four monastics; when there are only two or three monastics, the word (gaṇa) is used. If the number of monastics is three in a group observance, a motion is put first, and if it is two, no motion is needed. Then each of the monastics declares in Pāḷi that he is free from any offences. Therefore, it is also known as an observance meeting where monastics declare their purity (pārisuddhi-uposatha).

3. If there is only one monastic, he observes an individual observance (puggala-uposatha). But before doing so, he should wait for other monastics to join him, provided there is still time. When the time has passed without other monastics arriving, he is to hold the Observance Day (Uposatha) alone. The Buddha has enjoined that he is to resolve: “Today is my Observance Day (ajja me uposatho paṇṇaraso adhiṭṭhāmi).” This means that he is mindful of this day constantly. Such an observance is known as an observance kept firmly in one’s mind (adhiṭṭhāna-uposatha). This is the resolution concerning the Observance Day.

Resolution concerning the Robe

Monastics are required to perform a resolution (adhiṭṭhāna) or an assignation of ownership (vikappana) concerning the robe within ten days after its acquisition. If the robe is kept more than ten days without performing either, it is to be discarded according to the Vinaya. The monastic concerned also commits thereby a confession (pācittiya) offence; therefore, within ten days of its acquisition, he must resolve, saying: “I undertake to put on this robe.” Then the robe is not to be discarded, and he does not commit the offence. Resolution concerning the robe means making up one’s mind firmly to use the robe either as a lower garment, an upper garment, an outer garment or for general use (see Vin Np 1, PTS 3.195).

Resolution concerning the Bowl

Similarly, when a monastic acquires a bowl, he should resolve within ten days of its acquisition, saying: “I undertake to use this bowl.” If he does not do so in ten days, he has to discard it as required by the Vinaya. He also commits a confession (pācittiya) offence. Resolution [1647] concerning the bowl means determining firmly that “this receptacle is my bowl.”

Resolution (adhiṭṭhāna) in these three cases is used as a technical term belonging to the Vinaya. It has nothing to do with the following three cases.

Resolution concerning Absorption

In the case of absorption (jhāna), when, for instance, the first absorption has been attained, one should cultivate and develop it in the five ways of mastery (vasī-bhāva), so it is said in the First Exposition of the Meditation Device (Pathavī-kasiṇa-nidessa) and in other places in the Path of Purification (Visuddhi-magga). When the first absorption has been attained, one is to continue practising it until one gains complete mastery of the absorption in all five ways.

1. The first kind is reflection (āvajjana), that is, a reflection as to what factors are contained in his first absorption and as to which factor is of what character. At the beginning, he does not discern them easily. There may be a delay, for he is not yet skilled in reflecting. As he gains experience, he discerns them more easily. Then, he is said to be endowed with mastery of reflection.

2. The second kind is entering (samāpajjana) absorption, consciousness being absorbed into the stream of one’s consciousness, that is, absorption consciousness continuously arising in the stream of one’s consciousness. After mastering reflection, he has to gain mastery of absorption. He can do so by repeatedly developing the absorption he has attained, just as by repeatedly reciting, one can master the literary piece that one has learnt by heart. If he tries for absorption before attainment of such mastery, absorption consciousness does not arise easily in the stream of one’s consciousness. This becomes easier only after mastering the development of absorption. Then he is said to be endowed with mastery of absorption.

3. The third kind is resolution (adhiṭṭhāna), determining as to how long he wants to remain in absorption (jhāna). If he tries to determine the duration of absorption before mastery of resolution, absorption consciousness may occur for either longer or shorter periods than that of his determination. Suppose he resolves: “Let absorption consciousness constitute my stream of consciousness for one hour,” the absorption attainment may break off before or after one hour. This is because he is not yet skilled in making a resolution. Once he is skilful enough, he can remain in absorption for the exact length of the time he has resolved. Then he is said to be endowed with mastery of resolution.

4. The fourth kind is rising (vuṭṭhāna) from absorption (jhāna). Rising from absorption means change of absorption consciousness to the life-continuum (bhavaṅga-citta). He then has mastery of rising from absorption at the exact time of his determination (vuṭṭhāna-vasī-bhāva).

5. The fifth kind is reviewing (paccavekkhaṇā), recollecting all the factors contained in the absorption (jhāna). In thus recollecting, as in reflecting (āvajjana), they do not become manifest to him easily for lack of mastery on his part. Only when he gains mastery, they become manifest more easily. Reflection (āvajjana) is a stage in the process of reflection (paccavekkhaṇā-vīthi), and reviewing (paccavekkhaṇā) is the stage that immediately follows the stage of reflection. If he has mastered reflection, he has mastered reviewing as well. Therefore, he who is endowed with mastery of reflection is endowed with mastery of reviewing; so it is stated in the texts. Among the five kinds of mastery, what we are concerned with here is mastery of resolution (adhiṭṭhāna-vasī-bhāva).

Ten Kinds of Supernormal Power

The Exposition of the Kinds of Psychic Powers (Iddhi-vidha-niddesa) in the Path of Purification (Visuddhi-magga, Vism 12) enumerates ten kinds of supernormal power (iddhi).

1. Power concerning resolution (adhiṭṭhāna-iddhi); when, for instance, one resolves: “Let there be 100 or 1,000 copies of myself,” then the copies appear miraculously, and their number is exactly what one has determined. It is the power to project copies of oneself appearing. The copies may or may not be in the same posture.

2. Power concerning transformation of oneself into the form of a Nāga or of a Garuḷa (vikubbana-iddhi); here, vi- means “various” and kubbana “making.” It is the power to make oneself assume various forms as one wishes.

3. Power concerning the creation of a mind-made image (mano-maya-iddhi), that is, to create a miniature copy of oneself inside one’s own body. Mano-maya means “mind-made.” It is neither the projection of copies as in the case of power concerning resolution (adhiṭṭhāna-iddhi) nor the transformation of one’s form as in the case of the power concerning transformation of oneself into the form of a Nāga or of a Garuḷa (vikubbana-iddhi). It is the power to create a miniature copy of oneself inside one’s own body.

4. Power concerning miraculous phenomena due to the influence of imminent supermundane wisdom (ñāṇa-vipphāra-iddhi). This power can be understood from the stories of Ven. Bākula and others.

Ven. Bākula

The story of Bākula occurs in the commentary on the Great Disciples in the Collection of the Numerical Discourses (AA 1.14.38; PTS 1.304, see also ch. 43.33). The following, in brief, is an extract from the same story.

Bākula was the son of a wealthy man of Kosambī. On the day his birth was celebrated, the infant was taken to the River Yamunā for a ceremonial bath, but he was swallowed by a fish. The fish, feeling very hot in the stomach, swam away. On its arrival at Bārāṇasī, a certain fisherman caught it and hawked it in the city. The wife of a wealthy man of Bārāṇasī bought the fish, and when its stomach was cut open, a beautiful baby was found inside the fish. Since she had no child of her own and was longing for one, she was extremely delighted, saying to herself: “This is my very own.”

When the strange news reached the parents at Kosambī, they hurried to Bārāṇasī to claim their son. But the lady of Bārāṇasī refused to give him back, saying: “The baby came to us because we deserve him. We cannot return him to you.” When they went to court to settle the dispute, the judges gave their verdict that the baby belonged equally to both pairs of parents. In this way, the baby had two mothers and two fathers, on account of which he was named Bākula, bā = two, kula = family, hence a boy of two families.

It was a miracle that the boy was not harmed though he was swallowed by a fish. The miracle was due to the power of the knowledge of the path of a Arahat (Arahatta-magga-ñāṇa) which was certainly to be attained by Bākula in that very existence, or, maybe it was due to the influence of the glorious knowledge of the perfections (pāramī-ñāṇa) that was inherent in the boy and that would enable him to attain without fail the knowledge of the path of a Arahat in that very life. Such power is said to be the power concerning miraculous phenomena due to the influence of imminent supermundane wisdom (ñāṇa-vipphāra-iddhi).

Novice Saṅkicca

Novice Saṅkicca was conceived by the daughter of a householder of Sāvatthī. The mother died when she was about to give birth to the baby. While her body was being cremated, it was pierced with iron spikes so that it might burn better. A spike hurt the baby’s eye, and the baby cried. Knowing that the baby was still alive, people took the body down from the funeral pyre, cut open the stomach and took out the baby. The baby grew up in due course and at the age of seven became an Arahat.

The boy’s miraculous escape from death was also attributed to the power of the knowledge of the path of an Arahat (Arahatta-magga-ñāṇa), or it was attributed to the influence of the power of the boy’s inherent knowledge of the perfections (pāramī-ñāṇa) that helped him attain the knowledge of the path of an Arahat (Arahatta-magga-ñāṇa).

5. Power by the pervasion of concentration (samādhi-vipphāra-iddhi). The miraculous phenomenon that occurs when one is about to enter upon, is entering upon, or has [1649] just entered upon absorption (jhāna) is due to the pervasion of concentration (samādhi). The power that causes such a miracle is called the power by the pervasion of concentration (samādhi-vipphāra-iddhi). With reference to this power, the Path of Purification (Visuddhi-magga) narrates a number of stories beginning with the story of Sāriputta, which alone will be reproduced here.

Ven. Sāriputta

One day, while Ven. Sāriputta was staying with Ven. Moggallāna at a gorge called Kapota, he had his head newly shaven and engaged himself in absorption (jhāna) in an open space during a moonlit night. When a mischievous Yakkha, who had come with a friend of his, saw Ven. Sāriputta’s cleanly-shaven, shining head, he became desirous of striking it with his hand. His friend advised him not to do so, yet he struck Ven. Sāriputta’s head with all his might. The blow was so hard that the sound of it roared violently like thunder. But Ven. Sāriputta felt no pain, as the power of concentration (samādhi) pervaded throughout his body.

6. When noble ones (ariya) desire to contemplate loathsome objects as though they were unloathsome, or unloathsome objects as though they were loathsome, they can do so. Such a power of a noble one to contemplate any object in whatever way they wish is called the power of the noble ones (ariya-iddhi).

7. Creatures like birds fly in the sky. To possess that ability to fly, they do not have to make any special effort in the present life. It is a result of what they did in past existences (kamma-vipākajā-iddhi). Devas, Brahmas, the first inhabitants of the world and Asuras have also the ability to move about in space. The power to perform such feats is a result of what they did in past existences (kamma-vipākajā-iddhi).

8. Universal Monarchs (Cakka-vatti) and the like can travel in space. They can do so because they have accumulated merits for themselves (puññavanta-iddhi). Those who accompany the Universal Monarch in his aerial travels can do so because they are associated with the monarch, who is the real possessor of merits. The riches and luxuries that belong to such wealthy persons as Jotika, Jaṭila, Ghosaka, Meṇḍaka and others (see chapter 45c) are also powers arising from merit (puññavanta-iddhi).

The difference between those powers that are a result of what they did in past existences (kamma-vipākajā-iddhi) and powers arising from merit (puññavanta-iddhi) is this: The powers that are a result of what they did in past existences (kamma-vipākajā-iddhi) are due not to one’s deeds done in the present life but due according to one’s deeds done in the past; it accompanies one’s birth. The powers arising from merit (puññavanta-iddhi) are due not only to one’s past deeds but also due to one’s present efforts made in support of those deeds. It does not accompany one’s birth; it becomes full and operative only when supported by one’s deeds in the present life. To a Universal Monarch, the Treasure of the Wheel does not arise at his birth. It arises only when he has observed certain precepts and fulfilled the special duties of a Universal Monarch. So this particular power is due not entirely to one’s past deeds but also due to one’s present supporting efforts.

9. Aerial travels and such feats by Vijjādharas, those who bear magical knowledge (vijjā-maya-iddhi). The power acquired by means of the art of specially contrived mantras, medicine, etc.

10. The power that accrues from various accomplishments (sammā-payoga-iddhi). The scope covered by this power (iddhi) is vast. The path and fruition that are attained as a result of proper endeavours is the highest form of power that accrues from various accomplishments (sammā-payoga-iddhi). In short, all accomplishments that result from learning arts and crafts, the three Vedas, the Three Baskets (Tipiṭaka) or, to say the least, from agricultural activities, such as ploughing, sowing, etc. are all powers that accrue from various accomplishments (sammā-payoga-iddhi).

Of these ten powers (iddhi), the first, the power of resolution (adhiṭṭhāna-iddhi), is the power of resolution to project copies of oneself by the hundred or by the thousand, such as the power possessed by Ven. Cūḷapanthaka and others. Ordinary people who are not possessors of such power make similar resolutions, but because they lack the basic factor of absorption (jhāna) or concentration (samādhi), they do not realize what they have resolved; on the other hand, possessors of such power have their resolution fulfilled because their absorption or concentration is strong enough to help them. [1650]

Resolution Preceding the Attainment of Cessation

When a Non-returner (Anāgāmī) or an Arahat who is endowed with all eight attainments (samāpatti) is about to enter upon the attainment of cessation (nirodha-samāpatti), he resolves thus: “During the period of my absorption in the attainment, let no destruction befall my belongings that are kept apart from me. If the Saṅgha wants my presence, may I be able to rise from my attainment before the messenger comes to me. Promptly, may I be able to do so when the Buddha summons me.” Only after resolving thus, he enters upon attainment.

In accordance with his resolution, during the period of his absorption in the attainment, his personal effects kept apart from him cannot be destroyed by the five kinds of enemy. When the Saṅgha wants him during that very period, he has already arisen from his attainment before the messenger’s arrival. No sooner has the Buddha called for him, than he emerges from his attainment. No damage can be done by the five enemies, water, fire, kings, thieves and unloved heirs, to his possessions, such as robes, etc. that are on his body because of the power of his attainment, even though he has not previously resolved for their safety.

Three Kinds of Resolution

Resolution is of three kinds, according to context:

1. Resolution made so that portending signs appear before something happens (pubba-nimitta-adhiṭṭhāna); this kind of resolution (adhiṭṭhāna) may be understood from the Birth Story about the Nāga King Campeyya (Campeyya-jātaka, Ja 506) and other stories. The extract from the Birth Story about the Nāga King Campeyya, in brief, is given here.

The Birth Story about the Nāga King Campeyya

When the Nāga King Campeyya told his Queen Sumanā that he would go to the human abode to observe precepts, the queen said: “The human abode is full of dangers. If something happens to you by what signs should I know?” The Nāga King took her to the royal pond and said: “Look at the pond. Should I be caught by an enemy, the water will become dark; should I be caught by a Garuḷa, the water will boil; should I be caught by a snake-charmer, the water will turn red like blood.” After that, the Nāga King left for the human abode to observe the precepts for fourteen days.

But the king was caught by a snake-charmer and could not return home even after a month. Worried about his safety, the queen went to the pond and saw the surface of the water had turned red like blood.

This resolution of the Nāga King Campeyya is a resolution made so that signs occur if something is going to happen (pubba-nimitta-adhiṭṭhāna) because he made the firm determination beforehand for the appearance of portending signs.

Similarly, according to the Introduction to the Birth Stories (Jātaka-nidāna) commentary, when Prince Siddhattha renounced the world, he cut off his hair and threw it up into the sky resolving: “May this hair remain in the sky if I will become Awakened; if not, let it fall back to the ground.” The hair hung in the sky like a festoon. This resolution was made to know in advance whether or not he would become a Buddha, so it is a resolution made so that signs occur if something is going to happen (pubba-nimitta-adhiṭṭhāna).

Again, after six years of strenuous asceticism, after he had eaten the milk rice offered by Sujātā on the bank of the Nerañjarā, he set the golden bowl afloat on the river with the resolution: “If I will become a Buddha, may this bowl go upstream; if not, may it go downstream,” and the bowl went upstream until it reached the Nāga King Kāḷa. The resolution on this account also is a resolution made so that signs occur if something is going to happen (pubba-nimitta-adhiṭṭhāna).

Similarly, any resolution made in the world to know beforehand by portent whether one’s wish will be fulfilled or not is resolution made so that signs occur if something is going to happen (pubba-nimitta-adhiṭṭhāna). This kind of resolution (adhiṭṭhāna) is still practised today and is thus well known. Some people are used to lifting the stone placed at a famous relic shrine (stūpa) or at a nat or spirit shrine after resolving: “If my plan will materialise, may the stone be heavy; if not, may it be light,” or vice versa. After lifting the stone, they read the omen, whether they would succeed or not, from the feel of the stone’s weight. [1651]

2. Resolution made so that one’s wish comes true (āsīsa-adhiṭṭhāna). The resolution made so that one’s wish comes true (āsīsa-adhiṭṭhāna) is a resolution made so that one’s wish gets fulfilled. This kind of resolution may be known from the Birth Story about the Wise Vidhura (Vidhura-jātaka, Ja 546).

Vidhura, the minister, was taken away from King Korabya by Puṇṇaka the Yakkha, who had won the game of dice. It is stated in the commentary on vs 197 of this particular Birth Story that, having valiantly thundered: “Of death I am not afraid,” Vidhura resolved: “May my lower garment not go off against my wish.” Reflecting on his perfections, he tightened his garment and followed Puṇṇaka by catching hold of the tail of his horse fearlessly and with the dignity of a lion-king. This resolution made by Vidhura is a resolution made so that one’s wish comes true (āsīsa-adhiṭṭhāna).

In the Birth Story about Cane Juice (Naḷa-pāna-jātaka, Ja 20, 80,000 monkeys headed by their king, the Bodhisatta, found it difficult to drink the water from a pond that was protected by a wild water-demon. The monkey king then took one of the reeds that grew around the pond, made an asseveration that the reed be rid of the joints and blew air into it. The reed became hollow throughout, with no joints. He thereby made it possible for his followers to drink the water through the hollow reeds. But there were too many monkeys, and the king was unable to provide each with a hollow reed. So he resolved: “Let all the reeds around the pond become hollow.” This resolution made by the monkey king to fulfil his wish to let the monkeys drink the water individually is also a resolution made so that one’s wish comes true (āsīsa-adhiṭṭhāna).

In the Birth Story about the Dog (Kukkura-jātaka, Ja 22, it is mentioned that the leather straps of the chariot of King Brahmadatta of Bārāṇasī were gnawed by the dogs bred in the inner city. Under the wrong impression that the leather-eating dogs were owned by the citizens living in the outer city, royal servants chased them in order to kill them. So the dogs dared not live in the city and gathered at a cemetery. Knowing the true reason of the trouble and realizing that the leather straps of the royal chariot could have been eaten only by the dogs of the inner city, the leader of the pack, the Bodhisatta, asked them to wait while he went to the palace. While he entered the city, he concentrated his thoughts on the perfections, and diffusing his loving-kindness (mettā), he resolved: “May nobody be able to hurl stones or sticks at me.” This resolution, too, made to fulfil his wish that the dogs of the outer city might be safe from harm, is a resolution made so that one’s wish comes true (āsīsa-adhiṭṭhāna).

In the Birth Story about the Wise Outcaste Mātaṅga (Mātaṅga-jātaka, Ja 497), and during the reign of King Brahmadatta of Bārāṇasī, the Bodhisatta was born an outcaste (caṇḍāla) and was called Mātaṅga. The daughter of a wealthy man of Bārāṇasī was named Diṭṭha Maṅgalikā because she believed in the auspiciousness of pleasant sights. One day, she went to a garden to amuse herself with her maids. On the way, she saw Mātaṅga who went into the city. Though he kept himself aside, as he was of low birth, the sight of his person aroused displeasure in Diṭṭha Maṅgalikā, who, therefore, returned home thinking that it was not an auspicious day for her. Her followers were also annoyed, saying: “Because of you, we will have no fun today,” they beat him until he became unconscious; thereafter they departed. When Mātaṅga regained consciousness after a while, he said to himself: “These people of Diṭṭha Maṅgalikā have tortured an innocent man like me.” Then he went to the house of Diṭṭha Maṅgalikā’s father and lay at the entrance with a resolution: “I will not get up until I win Diṭṭha Maṅgalikā’s hand.” This resolution of Mātaṅga made to humble Diṭṭha Maṅgalikā’s pride is also a resolution made so that one’s wish comes true (āsīsa-adhiṭṭhāna).

In the commentary on the Great Division (Mahā-vagga) of the Vinaya, too, it is said thus: Just after his Awakening, the Buddha stayed for seven weeks at seven different places in the vicinity of the Bodhi tree, spending a week at each place. At the end of the last seven day’s stay at the foot of a Rājāyatana tree, the brothers Tapussa and Bhallika came to him and offered some cakes. The Buddha considered how to accept the offer of cakes. The bowl offered by Brahma Ghaṭikāra had disappeared the day the Buddha accepted the milk rice offered by Sujātā. Then the Four Great Kings presented the Buddha with four emerald bowls. But the Buddha refused to accept them. The Deva kings then offered the Buddha four stone bowls having the colour of kidney beans. To strengthen their faith, the Buddha accepted the bowls and resolved: “May the bowls merge into one.” Then the bowls became one with four concentric brims. This resolution of the Buddha also is a resolution made so that one’s wish comes true (āsīsa-adhiṭṭhāna).

The Difference between Resolution and Truth

It seems that the resolution made so that signs occur if something is going to happen (pubba-nimitta-adhiṭṭhāna) and the resolution made so that one’s wish comes true (āsīsa-adhiṭṭhāna) of this section on resolution (adhiṭṭhāna) and the truth told so that one’s wish may be fulfilled (icchā-pūraṇa-sacca) of the section on truth (sacca) are one and the same because all these are concerned with fulfilment of one’s wishes.

With regard to the truth told so that one’s wish may be fulfilled (icchā-pūraṇa-sacca), when Suvaṇṇasāma’s mother, father and the Devī Bahusundarī made their respective resolutions, they all wished for the disappearance of the poison from the arrow that struck Suvaṇṇasāma; with regard to the resolution made so that signs occur if something is going to happen (pubba-nimitta-adhiṭṭhāna), too, when the Bodhisatta made his resolution, throwing up the hair he had cut-off into the sky, he wished that the hair would hang in the sky if he would become a Buddha; with regard to the resolution made so that one’s wish comes true (āsīsa-adhiṭṭhāna), too, when Vidhura made his resolution, his wish was to keep his dress intact. The connection of these resolutions with their respective wishes makes one think that they all are the same. That is why some people nowadays combine the two words, truth (sacca) and resolution (adhiṭṭhāna), into one, saying: “We perform a truth-resolution (saccādhiṭṭhāna).”

In reality, however, truth (sacca) is one thing and resolution (adhiṭṭhāna) is another of the ten perfections. Therefore, they are two different things, and the difference is this: As has been said before, it is truth (sacca) whether it is of a good or evil nature. A wish based on that truth is told so that one’s wish may be fulfilled (icchā-pūraṇa). But when one’s wish is not based on some form of truth, the determination made of one’s own accord to have one’s wish fulfilled is resolution (adhiṭṭhāna).

In the Birth Story about the Wise Suvaṇṇasāma (Suvaṇṇasāma-jātaka, Ja 540), when Suvaṇṇasāma’s parents made an asseveration, they said: “Sāma has formerly practised only righteousness,” which is the basic truth. And they added: “By this truthful saying, may his poison vanish,” which is their wish, thus expressing a wish based on what was true (icchā-pūraṇa-sacca).

When the Bodhisatta threw up the hair he had cut-off into the sky, resolving: “If I should become a Buddha, may the hair remain in the sky,” he did so without any basis of truth. His truthfulness was made for portending signs, which would let him know beforehand of his becoming a Buddha.

The resolution made by Vidhura when he was about to follow Puṇṇaka by holding onto the tail of his horse: “May my dress remain intact,” is also a resolution made so that one’s wish comes true (āsīsa-adhiṭṭhāna) because it has no truth as a basis and is, therefore, a mere determination of his wish (āsīsa-adhiṭṭhāna).

Thus, the difference between truth (sacca) and resolution (adhiṭṭhāna) lies in the presence or absence of the basis of truth.

3. Resolution made so that one’s duties are fulfilled (vata-adhiṭṭhāna). There are those who undertake the habits of a bull (go-sīla) and practices of a bull (go-vata): Cattle eat and discharge faeces and urine while standing; in imitation of cattle, some ascetics during the lifetime of the Buddha did the same, believing that by so doing they would be purified and liberated from Saṁsāra. That is not to say that cattle had that wrong view, but only those ascetics who imitated cattle had. This practice (vata) is connected with evil.

But resolution (adhiṭṭhāna) has nothing to do with such wrong practices, for it belongs to the noble practice of the perfections (pāramī). Here, practices (vata) refers to the observance of such noble practices as generosity, morality, etc.; when one resolves to observe these practices, such an action may be termed a practice of resolution (vata-adhiṭṭhāna), but mere resolution and mere designation do not amount to fulfilling the perfection of resolution. The reason is that resolution (adhiṭṭhāna) does not belong to the past nor does it belong to the present. One fulfils the perfection of resolution when one observes in the future exactly as one has resolved firmly now; and however ardently one resolves at present, if one fails to observe later, one’s resolution is useless and meaningless.

This idea is expressed in the Signs of Intelligence (Kavi-lakkhaṇā). A line in it reads to the effect that resolution should be compared to the horn of a rhinoceros, a beast which has one horn, not two. Just as a rhinoceros has only one horn, so should one stick to his resolution steadfastly and firmly, and not waveringly. This line of the Signs of Intelligence (Kavi-lakkhaṇā) agrees with such sayings as “like a rocky mountain (yathā pi pabbato selo)” as mentioned in the Chronicles of the Buddhas (Buddha-vaṁsa, Bv 2.153). Its meaning has been shown above.

The different resolutions as classified before, such as resolution (adhiṭṭhāna) concerning the Observance Day (Uposatha), resolution concerning the robe, and resolution concerning the bowl, cannot be included under the resolution made so that portending signs appear before something happens (pubba-nimitta-adhiṭṭhāna), the resolution made so that one’s wish comes true (āsīsa-adhiṭṭhāna) and the resolution of practice (vata-adhiṭṭhāna), for they are the [1653] resolutions made as required by the Discipline. On the other hand, the resolution of one of the five masteries (vasī-bhāva), and the resolution that precedes the attainment of cessation (nirodha-samāpatti) and that which belongs to the ten powers (iddhi) are a resolution made so that one’s wish comes true (āsīsa-adhiṭṭhāna).

The Bodhisattas and the Three Kinds of Resolution

Of these three kinds of resolution, the Bodhisattas practise the resolution made so that portending signs appear before something happens (pubba-nimitta-adhiṭṭhāna) and the resolution made so that one’s wish comes true (āsīsa-adhiṭṭhāna) not for fulfilling the perfection of resolution but for meeting some requirements under certain circumstances. On the other hand, it is this resolution of practice (vata-adhiṭṭhāna) that they practise to fulfil the perfection of resolution (adhiṭṭhāna) that leads to becoming an Arahat (Arahatta-magga-ñāṅā) and omniscience (sabbaññutā-ñāṇa).

In order to mention a little of the way they practise this particular resolution, here is an extract from the Basket of Conduct (Cariyā-piṭaka, Cp 1.51-52):

Nisajja pāsāda-vare, evaṁ cintesahaṁ tadā:
“Yaṁ kiñci mānusaṁ dānaṁ, adinnaṁ me na vijjati,
yo pi yāceyya maṁ cakkhuṁ, dadeyyaṁ avikampito.”

Sāriputta, when I was King Sivi, I thought to myself while in the palace: “Of the kinds of giving (dāna) that people give, there is nothing that I have not given. Should somebody ask for my eye, unshaken I will give it to him.”

By this, King Sivi meant to say that he had firmly resolved: “If someone comes to me today and begs for my eye, without hesitation, I will offer it to him.” When Sakka, in the guise of a Brahmin, went to ask for one eye, true to his resolution, he unhesitatingly gave away both his eyes to him. This resolution of King Sivi is to be understood with reference to giving (dāna).

In the chapter on Bhūridatta’s practice, it is said (Cp 2.13-14):

Caturo aṅge adhiṭṭhāya, semi vammikam-uddhani.
Chaviyā cammena maṁsena, nahāru-aṭṭhikehi vā,
yassa etena karaṇīyaṁ, dinnaṁ yeva harātu so.

This describes how the Nāga King Bhūridatta resolved when he observed the precepts. It means:

Having resolved with regard to the four components of my body: skin, both thick and thin, flesh and blood, muscles and bones, I lay on the top of the anthill, he who has some use for any of these four components, let him take it, for I have already made a gift of them.

Wishing to promote his observance of the precepts, King Bhūridatta resolved: “I will guard my morality at the sacrifice of the four components of my body.” This resolution of King Bhūridatta is in connection with morality (sīla).

Also in the Birth Story about the Nāga King Campeyya (Campeyya-jātaka, Ja 506) the Nāga King Campeyya went to observe the precepts after telling his queen of the signs that would show when he was in danger in the aforesaid manner; it is mentioned in the commentary: Having told of signalling signs and having resolved to observe the precept on the fourteenth day of the new moon, Campeyya left the abode of Nāgas for the human world and lay on the top of an ant-hill (nimittāni ācikkhitvā cātuddasī-uposathaṁ adhiṭṭhāya nāga-bhavanā nikkhamitvā tattha gantvā vammikam-atthake nipajji). This resolution of Campeyya was purely for observing morality (sīla).

In all these stories, giving (dāna) or morality (sīla) is one thing and resolution (adhiṭṭhāna) is another. King Sivi’s gift (dāna) occurred the moment he gave his eyes, but his resolution took place when he resolved to do so before the actual giving. Therefore, resolution came first, and it was followed by the act of giving.

Also in the case of morality (sīla) observed by the Nāga kings the resolution was first and then came the act of observance of morality (sīla). In the secular affairs, too, it is natural to do things only after making up one’s mind: “I will do like this.”

Prince Temiya’s Resolution

The Bodhisatta was once the son of the King of Kāsi and named Temiya (Mūga-pakkha-jātaka, Ja 538). He was so named [1654] by his father because on the day he was born, it rained heavily in the whole country of Kāsi and people became wet (temīya) and happy. When the prince was one month old, while he was on the lap of his father, four thieves were brought to the king, who ordered them to be punished. The prince was shocked to see this and became sad, thinking: “What shall I do to escape from this palace.”

The next day, while he was staying alone under the white parasol, he reflected on his father’s action and was scared to become a king. To him, who was pale like a lotus flower crushed by the hand, the guardian goddess of the parasol, who was his mother in one of his previous births, said: “Do not worry, son, if you want to escape from this royal residence, pretend to be dumb, deaf and mute. Your wish will be fulfilled.” Then the prince made a resolution and acted accordingly.

For sixteen years the prince was tested by various means, but he remained firm without deviating from his resolution. Then the father ordered: “My son is really dumb, deaf and mute. Take him to the cemetery and bury him there.”

Although he was variously tested and presented with difficulties for sixteen long years, he remained resolute, as explained in the example of a rocky mountain mentioned in the Chronicles of the Buddhas (Buddha-vaṁsa). His firm, unshaken determination is an act of tremendous resoluteness. Only when one fulfils one’s practice (vata) of resolution with the kind of determination of Prince Temiya, with all might and valour and without wavering, will one be carrying out the fulfilment of the perfection of resolution as observed by the Bodhisattas.