http://www.sandersofoxford.com/describe?id=2521
Friday, January 25, 2008
Wednesday, January 23, 2008
Bala-pandita Sutta (Fools & Wise People) 2
"Monks, these two are fools. Which two? The one who doesn't see his transgression as a transgression, and the one who doesn't rightfully pardon another who has confessed his transgression. These two are fools.
"These two are wise people. Which two? The one who sees his transgression as a transgression, and the one who rightfully pardons another who has confessed his transgression. These two are wise people."
http://www.accesstoinsight.org/tipitaka/an/an02/an02.021.than.html
"These two are wise people. Which two? The one who sees his transgression as a transgression, and the one who rightfully pardons another who has confessed his transgression. These two are wise people."
http://www.accesstoinsight.org/tipitaka/an/an02/an02.021.than.html
Bala-pandita Sutta (The Fool & the Wise Person)
Dwelling at Savatthi. "When a fool is obstructed by ignorance and conjoined with craving, this body thus results. Now there is both this body and external name-&-form. Here, in dependence on this duality, there is contact at the six senses. Touched by these, or one or another of them, the fool is sensitive to pleasure & pain.
"When a wise person is obstructed by ignorance and conjoined with craving, this body thus results. Now there is both this body and external name-&-form. Here, in dependence on this duality, there is contact at the six senses. Touched by these, or one or another of them, the wise person is sensitive to pleasure & pain.
"So what difference, what distinction, what distinguishing factor is there between the wise person & the fool?"
"For us, lord, the teachings have the Blessed One as their root, their guide, & their arbitrator. It would be good if the Blessed One himself would explicate the meaning of this statement. Having heard it from the Blessed One, the monks will remember it."
"In that case, monks, listen & pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said, "The ignorance with which the fool is obstructed, the craving with which he is conjoined, through which this body results: that ignorance has not been abandoned by the fool; that craving has not been destroyed. Why is that? The fool has not practiced the holy life for the right ending of stress. Therefore, at the break-up of the body, he is headed for a [new] body. Headed for a body, he is not entirely freed from birth, aging, death, sorrow, lamentation, pain, distress, & despair. I tell you, he is not entirely freed from stress & suffering.
"The ignorance with which the wise person is obstructed, the craving with which he is conjoined, through which this body results: that ignorance has been abandoned by the wise person; that craving has been destroyed. Why is that? The wise person has practiced the holy life for the right ending of stress. Therefore, at the break-up of the body, he is not headed for a [new] body. Not headed for a body, he is entirely freed from birth, aging, death, sorrow, lamentation, pain, distress, & despair. He is, I tell you, entirely freed from stress & suffering."
http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.019.than.html
"When a wise person is obstructed by ignorance and conjoined with craving, this body thus results. Now there is both this body and external name-&-form. Here, in dependence on this duality, there is contact at the six senses. Touched by these, or one or another of them, the wise person is sensitive to pleasure & pain.
"So what difference, what distinction, what distinguishing factor is there between the wise person & the fool?"
"For us, lord, the teachings have the Blessed One as their root, their guide, & their arbitrator. It would be good if the Blessed One himself would explicate the meaning of this statement. Having heard it from the Blessed One, the monks will remember it."
"In that case, monks, listen & pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said, "The ignorance with which the fool is obstructed, the craving with which he is conjoined, through which this body results: that ignorance has not been abandoned by the fool; that craving has not been destroyed. Why is that? The fool has not practiced the holy life for the right ending of stress. Therefore, at the break-up of the body, he is headed for a [new] body. Headed for a body, he is not entirely freed from birth, aging, death, sorrow, lamentation, pain, distress, & despair. I tell you, he is not entirely freed from stress & suffering.
"The ignorance with which the wise person is obstructed, the craving with which he is conjoined, through which this body results: that ignorance has been abandoned by the wise person; that craving has been destroyed. Why is that? The wise person has practiced the holy life for the right ending of stress. Therefore, at the break-up of the body, he is not headed for a [new] body. Not headed for a body, he is entirely freed from birth, aging, death, sorrow, lamentation, pain, distress, & despair. He is, I tell you, entirely freed from stress & suffering."
http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.019.than.html
Saturday, January 19, 2008
10 Stupid Mistakes Made by the Newly Self-Employed
1. Selling to the wrong people.
2. Spending too much money.
3. Spending too little money.
4. Putting on a fake front.
5. Assuming a signed contract will be honored.
6. Going against your intuition.
7. Being too formal.
8. Sacrificing your personality quirks.
9. Failing to focus on value creation.
10. Failing to optimize.
http://www.stevepavlina.com/blog
/2006/04/10-stupid-mistakes-made-by-the-newly-self-employed/
2. Spending too much money.
3. Spending too little money.
4. Putting on a fake front.
5. Assuming a signed contract will be honored.
6. Going against your intuition.
7. Being too formal.
8. Sacrificing your personality quirks.
9. Failing to focus on value creation.
10. Failing to optimize.
http://www.stevepavlina.com/blog
/2006/04/10-stupid-mistakes-made-by-the-newly-self-employed/
Wednesday, January 16, 2008
Basic Points Unifying the Theravāda and the Mahāyāna
http://en.wikipedia.org/wiki/Basic_Points_Unifying_the_Theravada_and_Mahayana
1. The Buddha is our only Master (teacher and guide)
2. We take refuge in the Buddha, the Dharma and the Saṅgha (the Three Jewels)
3. We do not believe that this world is created and ruled by a God
4. We consider that the purpose of life is to develop compassion for all living beings without discrimination and to work for their good, happiness, and peace; and to develop wisdom leading to the realization of Ultimate Truth
5. We accept the Four Noble Truths, namely duḥkha, the arising of duḥkha, the cessation of duḥkha, and the path leading to the cessation of duḥkha; and the law of cause and effect (Pratītyasamutpāda)
6. All conditioned things (saṃskāra) are impermanent (anitya) and duḥkha, and that all conditioned and unconditioned things (dharma) are without self (anātma).
7. We accept the thirty-seven qualities conducive to enlightenment (bodhipakṣadharma) as different aspects of the Path taught by the Buddha leading to Enlightenment.
8. There are three ways of attaining bodhi or Enlightenment: namely as a disciple (śrāvaka), as a pratyekabuddha and as a samyaksambuddha (perfectly and fully enlightened Buddha). We accept it as the highest, noblest, and most heroic to follow the career of a Bodhisattva and to become a samyaksambuddha in order to save others.
9. We admit that in different countries there are differences regarding Buddhist beliefs and practices. These external forms and expressions should not be confused with the essential teachings of the Buddha.
http://en.wikipedia.org/wiki/Basic_Points_Unifying_the_Theravada_and_Mahayana
1. The Buddha is our only Master (teacher and guide)
2. We take refuge in the Buddha, the Dharma and the Saṅgha (the Three Jewels)
3. We do not believe that this world is created and ruled by a God
4. We consider that the purpose of life is to develop compassion for all living beings without discrimination and to work for their good, happiness, and peace; and to develop wisdom leading to the realization of Ultimate Truth
5. We accept the Four Noble Truths, namely duḥkha, the arising of duḥkha, the cessation of duḥkha, and the path leading to the cessation of duḥkha; and the law of cause and effect (Pratītyasamutpāda)
6. All conditioned things (saṃskāra) are impermanent (anitya) and duḥkha, and that all conditioned and unconditioned things (dharma) are without self (anātma).
7. We accept the thirty-seven qualities conducive to enlightenment (bodhipakṣadharma) as different aspects of the Path taught by the Buddha leading to Enlightenment.
8. There are three ways of attaining bodhi or Enlightenment: namely as a disciple (śrāvaka), as a pratyekabuddha and as a samyaksambuddha (perfectly and fully enlightened Buddha). We accept it as the highest, noblest, and most heroic to follow the career of a Bodhisattva and to become a samyaksambuddha in order to save others.
9. We admit that in different countries there are differences regarding Buddhist beliefs and practices. These external forms and expressions should not be confused with the essential teachings of the Buddha.
http://en.wikipedia.org/wiki/Basic_Points_Unifying_the_Theravada_and_Mahayana
Tuesday, January 15, 2008
Kammatthana
Kammatthana
http://www.halfvalue.com/wiki.jsp?topic=Kammatthana
In Buddhism, kammatthana is a Pali word (Sanskrit: karmasthana) which literally means the place of work, figuratively it means the place within the mind where one goes in order to work on spiritual development. More concretely, it refers to the forty canonical objects of meditation (samatha kammatthana), listed in the third chapter of the Visuddhimagga.[1]
The kammatthana collectively are not suitable for all persons at all times. Each kammatthana can be prescribed, especially by a teacher, to a given person at a given time, depending on the person's temperament and state of mind.
Forty meditation subjects
The first ten kammatthana are "wholes" (kasina objects, things which one can behold directly):
(1) earth, (2) water, (3) fire, (4) air, wind, (5) blue, green, (6) yellow, (7) red, (8) white, (9) enclosed space, (10) bright light.
The next ten are objects of repulsion (asuba):
(1) swollen corpse, (2) discolored, blueish, corpse, (3) festering corpse, (4) fissured corpse, (5) gnawed corpse, (6,7) dismembered, or hacked and scattered, corpse, (8) bleeding corpse, (9) worm-eaten corpse, (10) skeleton.
Ten are recollections (anussati):
First three recollections are of the virtues of the Three Jewels:
(1) Buddha
(2) Dhamma
(3) Sangha
Next three are recollections of the virtues of:
(4) morality (sīla)
(5) liberality (cāga)
(6) the wholesome attributes of Devas
Recollections of:
(7) the body (kāya)
(8) death (see Upajjhatthana Sutta)
(9) the breath (prāna) or breathing (ānāpāna)
(10) peace (see Nibbana).
Four are stations of Brahma (Brahma-vihara):
(1) unconditional kindness (mettā)
(2) compassion (karuna)
(3) sympathetic joy over another's success (mudita)
(4) evenmindedness, equanimity (upekkha)
Four are formless states (four arūpajhānas):
(1) infinite space
(2) infinite consciousness
(3) infinite nothingness
(4) neither perception nor non-perception.
One is of perception of disgust of food (aharepatikulasanna).
The last is analysis of the four elements (catudhatuvavatthana): earth (pathavi), water (apo), fire (tejo), air (vayo).
Meditation subjects and jhanas
Of these, due to their complexity, the first eight recollections, the perception of disgust of food and the analysis of the four elements only lead to access concentration (upacara samadhi).
Absorption in the first jhana can be realized by mindfulness on the ten kinds of foulness and mindfulness of the body. However, these meditations cannot go beyond the first jhana due to their involving applied thought (vitaka) which is absent from the higher jhanas.
Absorption in the first three jhanas can be realized by contemplating the first three brahma-viharas. However, these meditations cannot aid in attaining the fourth jhana due to the pleasant feelings associated with them. Conversely, once the fourth jhana is induced, the the fourth brahma-vihara (equanimity) arises.
Due to the simplicity of subject matter, all four jhanas can be induced through mindfulness of breathing and the ten kasinas.
Meditation subjects and temperaments
All of the aforementioned meditation subjects can suppress the Five Hindrances, thus allowing one to fruitfully pursue wisdom. In addition, anyone can productively apply specific meditation subjects as antidotes, such as meditating on foulness to counteract lust or on the breath to abandon discursive thought.
The Pali commentaries further provide guidelines for suggesting meditation subjects based on ones general temperament:
• Greedy: the ten foulness meditations; or, body contemplation.
• Hating: the four brahma-viharas; or, the four color kasinas.
• Deluded: mindfulness of breath.
• Faithful: the first six recollections.
• Intelligent: recollection of death or peace; the perception of disgust of food; or, the analysis of the four elements.
• Speculative: mindfulness of breath.
The six non-color kasinas and the four formless states are suitable for all temperaments.
See also
• Buddhist meditation
• Samatha
• Vipassanā
Notes
1. Buddhaghosa & Nanamoli (1999), p. 90.
2. Gunaratana (1988).
3. Gunaratana (1988).
Bibliography
Buddhaghosa, Bhadantacariya & Bhikkhu Nanamoli (trans.) (1999), The Path of Purification: Visuddhimagga. Seattle: BPS Pariyatti Editions.
Gunaratana, Henepola (1988). The Jhanas in Theravada Buddhist Meditation. Kandy, Sri Lanka: Buddhist Publication Society. . Available on-line at http://www.budsas.org/ebud/jhanas/jhanas0a.htm. http://www.halfvalue.com/wiki.jsp?topic=Buddhist_Publication_Society
External links
In search of a teacher by Dr. Tin Htut http://web.ukonline.co.uk/buddhism/tinhtut.htm
Samatha and vipassana by Sayadaw U Uttamasara http://web.ukonline.co.uk/buddhism/uttama2a.htm
Reaching Nibbana through insight a guide by Ven. K. Nyanananda http://nibbanam.com/nibbana_guide_en.htm
Additional read:
Buddhism: http://www.halfvalue.com/wiki.jsp?topic=Buddhism
Visuddhimagga: http://www.halfvalue.com/wiki.jsp?topic=Visuddhimagga
http://www.halfvalue.com/wiki.jsp?topic=Kammatthana
In Buddhism, kammatthana is a Pali word (Sanskrit: karmasthana) which literally means the place of work, figuratively it means the place within the mind where one goes in order to work on spiritual development. More concretely, it refers to the forty canonical objects of meditation (samatha kammatthana), listed in the third chapter of the Visuddhimagga.[1]
The kammatthana collectively are not suitable for all persons at all times. Each kammatthana can be prescribed, especially by a teacher, to a given person at a given time, depending on the person's temperament and state of mind.
Forty meditation subjects
The first ten kammatthana are "wholes" (kasina objects, things which one can behold directly):
(1) earth, (2) water, (3) fire, (4) air, wind, (5) blue, green, (6) yellow, (7) red, (8) white, (9) enclosed space, (10) bright light.
The next ten are objects of repulsion (asuba):
(1) swollen corpse, (2) discolored, blueish, corpse, (3) festering corpse, (4) fissured corpse, (5) gnawed corpse, (6,7) dismembered, or hacked and scattered, corpse, (8) bleeding corpse, (9) worm-eaten corpse, (10) skeleton.
Ten are recollections (anussati):
First three recollections are of the virtues of the Three Jewels:
(1) Buddha
(2) Dhamma
(3) Sangha
Next three are recollections of the virtues of:
(4) morality (sīla)
(5) liberality (cāga)
(6) the wholesome attributes of Devas
Recollections of:
(7) the body (kāya)
(8) death (see Upajjhatthana Sutta)
(9) the breath (prāna) or breathing (ānāpāna)
(10) peace (see Nibbana).
Four are stations of Brahma (Brahma-vihara):
(1) unconditional kindness (mettā)
(2) compassion (karuna)
(3) sympathetic joy over another's success (mudita)
(4) evenmindedness, equanimity (upekkha)
Four are formless states (four arūpajhānas):
(1) infinite space
(2) infinite consciousness
(3) infinite nothingness
(4) neither perception nor non-perception.
One is of perception of disgust of food (aharepatikulasanna).
The last is analysis of the four elements (catudhatuvavatthana): earth (pathavi), water (apo), fire (tejo), air (vayo).
Meditation subjects and jhanas
Of these, due to their complexity, the first eight recollections, the perception of disgust of food and the analysis of the four elements only lead to access concentration (upacara samadhi).
Absorption in the first jhana can be realized by mindfulness on the ten kinds of foulness and mindfulness of the body. However, these meditations cannot go beyond the first jhana due to their involving applied thought (vitaka) which is absent from the higher jhanas.
Absorption in the first three jhanas can be realized by contemplating the first three brahma-viharas. However, these meditations cannot aid in attaining the fourth jhana due to the pleasant feelings associated with them. Conversely, once the fourth jhana is induced, the the fourth brahma-vihara (equanimity) arises.
Due to the simplicity of subject matter, all four jhanas can be induced through mindfulness of breathing and the ten kasinas.
Meditation subjects and temperaments
All of the aforementioned meditation subjects can suppress the Five Hindrances, thus allowing one to fruitfully pursue wisdom. In addition, anyone can productively apply specific meditation subjects as antidotes, such as meditating on foulness to counteract lust or on the breath to abandon discursive thought.
The Pali commentaries further provide guidelines for suggesting meditation subjects based on ones general temperament:
• Greedy: the ten foulness meditations; or, body contemplation.
• Hating: the four brahma-viharas; or, the four color kasinas.
• Deluded: mindfulness of breath.
• Faithful: the first six recollections.
• Intelligent: recollection of death or peace; the perception of disgust of food; or, the analysis of the four elements.
• Speculative: mindfulness of breath.
The six non-color kasinas and the four formless states are suitable for all temperaments.
See also
• Buddhist meditation
• Samatha
• Vipassanā
Notes
1. Buddhaghosa & Nanamoli (1999), p. 90.
2. Gunaratana (1988).
3. Gunaratana (1988).
Bibliography
Buddhaghosa, Bhadantacariya & Bhikkhu Nanamoli (trans.) (1999), The Path of Purification: Visuddhimagga. Seattle: BPS Pariyatti Editions.
Gunaratana, Henepola (1988). The Jhanas in Theravada Buddhist Meditation. Kandy, Sri Lanka: Buddhist Publication Society. . Available on-line at http://www.budsas.org/ebud/jhanas/jhanas0a.htm. http://www.halfvalue.com/wiki.jsp?topic=Buddhist_Publication_Society
External links
In search of a teacher by Dr. Tin Htut http://web.ukonline.co.uk/buddhism/tinhtut.htm
Samatha and vipassana by Sayadaw U Uttamasara http://web.ukonline.co.uk/buddhism/uttama2a.htm
Reaching Nibbana through insight a guide by Ven. K. Nyanananda http://nibbanam.com/nibbana_guide_en.htm
Additional read:
Buddhism: http://www.halfvalue.com/wiki.jsp?topic=Buddhism
Visuddhimagga: http://www.halfvalue.com/wiki.jsp?topic=Visuddhimagga
Monday, January 14, 2008
Perfection (Parami) By Sayadaw U Thittila
http://mmu-dsg.tripod.com/perfection.htm
A BODHISATTA IS A BUDDHA in the making, and is thus a being practising over an incalculable period of world cycles to attain to the highest level in ethical, intellectual and spiritual achievement. As a Bodhisatta, in each succeeding birth he practises the ten perfections (ten parami), a prerequisite for Buddhahood.
One need not think that the Bodhisatta ideal is reserved only for supermen; what has been accomplished by one could also be accomplished by another, given the necessary effort and enthusiasm. We should endeavour to work disinterestedly for the good of ourselves and others, having for our object in life the noble ideal of service and perfection.
The ten perfections are:
1. Generosity, giving (dana)
2. Morality (sila)
3. Renunciation (nekkhamma)
4. Wisdom (panna)
5. Energy (viriya)
6. Patience (khanti)
7. Truthfulness (sacca)
8. Determination (adhitthana)
9. Loving-kindness (metta)
10. Equanimity (upekkha)
1 Dana
Generosity, giving, is the first parami. It confers upon the give the double blessing of inhibiting the immoral thoughts of selfishness on the one hand, and of developing the pure thoughts of selflessness on the other hand.
The object in giving is to eliminate the craving that lies dormant within oneself, apart from which there are the attendant blessings of generosity such as the joy of service, the ensuing happiness and consolation and the alleviation of suffering.
He makes no distinction in extending his love with supreme generosity, at the same time not forgetting to use his judicious discrimination in doing so. If, for instance, a drunkard were to seek his help, but he was convinced that the drunkard would misuse his gift, the Bodhisatta would not hesitate to refuse him, for such generosity would not constitute parami.
If, however, someone should seek his help for a worthy purpose, he would express his deep obligation for the opportunity offered, and willingly and humbly render him every possible aid, free of the smallest trace of any forced air of dignity or without making any false pretexts.
A Bodhisatta is always ready to oblige others, but he will never stoop to beg a favour for himself. In abundance he gives, irrespective of caste, creed or colour, but selfishly he seeks nothing, for he is neither selfish nor self-possessive. He exercises this virtue of dana to such an extent that he is prepared to give away not only his wealth and other cherished possessions, but also his kingdom, his wife and children, even his limbs. He is ever ready to sacrifice this own life wherever such sacrifice will benefit humanity.
2 Sila
The second parami is morality, the purity of his conduct. If he were living the life of recluse, he would try his best to observe the sila that pertains thereto: if, however, he leads the household life he would adhere to the five elementary principles of regulated behavior, even in spite of his interests being at stake.
He would not kill, steal lie or slander, and he would avoid unchastity, harsh speech, frivolous talk and intoxicants. He would endeavour to observe these elementary principles as strictly as possible, for to transgress one of them means creating fresh troubles and obstacles on the road to enlightenment. However, it must not be understood that Bodhisatta is wholly infallible and totally free from evil (see Jataka No. 318) for one who had already attained complete perfection would have reached Buddhahood.
3 Nekkhama
The third parami is renunciation. It implies both renunciation of worldly life and pleasures by adopting the ascetic life, and practising the cultivation of jhana whereby the temporary inhibition of the hindrances towards progress (wish for sense pleasure, ill-will, sloth/torpor, distraction/remorse, doubt) is achieved. Thought he may sit in the lap of luxury, immersed in worldly pleasure, the idea comes to him that household life is like a den f strife, but by comparison the homeless life is like the ever free and open sky. Realizing thus the vanity of worldly life, he voluntarily forsakes his earthly possessions, and wearing the simple ascetic dress he tries to lead the holy life in all its purity. Here he practises morality to such a high degree that he becomes practically selfless in all his actions; neither fame or wealth, honour nor worldly gain being capable of inducing him to do anything contrary to his lofty principles. Sometimes the mere appearance of grey hair (see Jataka No. 9) is sufficient to compel a Bodhisatta to leave his uncongenial atmosphere in order to lead the independent, solitary life of a hermit, but the practice of renunciation is not as rule observed by a Bodhisatta was subject to much humiliation owing to his unrestrained desire to win the love of the beautiful princess, Pabhavati.
4 Panna
The fourth parami is wisdom. It means right understanding of the real nature of the world, seeing things as they are in reality. The Bodhisatta strives to acquire knowledge from every possible source, although never at any time does he show any desire to display his knowledge, nor is he ever ashamed to plead his ignorance. What he knows is always at the disposal of others, and that he imparts to them unreservedly.
5 Viriya
The fifth parami is energy. It does not mean only physical strength as is ordinarily understood, but mental vigour or strength of character, which undoubtedly is far superior to the former and is defined as the relentless effort to work for others both in thought and deed. Firmly established in this virtue, he develops self-reliance and makes it one of this prominent characteristics, viewing failures as steps to success; oppression merely doubling his exertion and danger increasing his courage.
6 Khanti
The sixth parami is patience. Patience here means endurance, the highest form of endurance in the face of suffering which may be inflicted upon oneself by others; and it means the forbearance of others’ wrongs. A Bodhisatta pratises patience to the extent that not even when his hands or feet are out cut off will he become provoked.
7 Sacca
The seventh parami is truthfulness. By sacca is here meant the keeping of one’s promises, and is one of the salient characteristics of Bodhisatta. According to the Haritaca Jataka (No. 431), no Bodhisatta in the course of his life to life wanderings ever spoke an untruth: although he may at times violate the other precepts, he makes truth his guide and holds to it firmly. He considers well before he makes a promise, but once a promise is made he fulfils it at any cost. In the Mahasutasoma Jataka, it is stated that the Bodhisatta eve went to the extent of sacrificing his life in order to fulfill a promise.
He is trustworthy, sincere and honest. He speaks as he acts, and as he acts so he speaks. There is perfect harmony in his thoughts, words and deeds, and he never descends to flattery to win the hearts of others; neither does he exalt himself to win admiration.
8 Adhitthana
The eighth parami is determination. It may be interpreted as resolute determination, for this will-power forces all obstructions out of his path, and no matter what may come to him in the form f grief or disaster he never turns his eyes from his goal. He could be easily persuaded to do good, but not so could he be tempted to do anything contrary to his lofty principles. He will be as soft as flower or as firm as a rock, as occasion demands.
9 Metta
The ninth parami is loving-kindness. In this case loving-kindness is much deeper than goodwill, friendliness or kindness. It is this metta that prompts a Bodhisatta to renounce personal salvation for the sake of others, such as the great regard in which he holds all his fellow beings, irrespective of caste, creed or colour. And since he is the embodiment of universal love he fears none, neither does he instill fear into any; even the wild beasts in lonely jungles are his loving friends, for he ever cherished in his heart a boundless love for all that live.
10 Upekkha
The tenth parami is equanimity. This literally means discerning rightly, viewing justly, or looking impartially, i.e, without attachment or detachment, with out favour or disfavour; and here the term is not used in the sense of indifference or neutral feeling. It is the most difficult and the most essential of all the ten parami, especially for the layman who has to move in an ill-balanced world with fluctuating fortunes, where slights and blame, loss and gain, but under all such vicissitudes of life a Bodhisatta tries to stand unmoved, like a firm rock, exercising perfect equanimity. In times of happiness and in times of adversity, amidst praise and amidst blame, he is evenly balanced.
A BODHISATTA IS A BUDDHA in the making, and is thus a being practising over an incalculable period of world cycles to attain to the highest level in ethical, intellectual and spiritual achievement. As a Bodhisatta, in each succeeding birth he practises the ten perfections (ten parami), a prerequisite for Buddhahood.
One need not think that the Bodhisatta ideal is reserved only for supermen; what has been accomplished by one could also be accomplished by another, given the necessary effort and enthusiasm. We should endeavour to work disinterestedly for the good of ourselves and others, having for our object in life the noble ideal of service and perfection.
The ten perfections are:
1. Generosity, giving (dana)
2. Morality (sila)
3. Renunciation (nekkhamma)
4. Wisdom (panna)
5. Energy (viriya)
6. Patience (khanti)
7. Truthfulness (sacca)
8. Determination (adhitthana)
9. Loving-kindness (metta)
10. Equanimity (upekkha)
1 Dana
Generosity, giving, is the first parami. It confers upon the give the double blessing of inhibiting the immoral thoughts of selfishness on the one hand, and of developing the pure thoughts of selflessness on the other hand.
The object in giving is to eliminate the craving that lies dormant within oneself, apart from which there are the attendant blessings of generosity such as the joy of service, the ensuing happiness and consolation and the alleviation of suffering.
He makes no distinction in extending his love with supreme generosity, at the same time not forgetting to use his judicious discrimination in doing so. If, for instance, a drunkard were to seek his help, but he was convinced that the drunkard would misuse his gift, the Bodhisatta would not hesitate to refuse him, for such generosity would not constitute parami.
If, however, someone should seek his help for a worthy purpose, he would express his deep obligation for the opportunity offered, and willingly and humbly render him every possible aid, free of the smallest trace of any forced air of dignity or without making any false pretexts.
A Bodhisatta is always ready to oblige others, but he will never stoop to beg a favour for himself. In abundance he gives, irrespective of caste, creed or colour, but selfishly he seeks nothing, for he is neither selfish nor self-possessive. He exercises this virtue of dana to such an extent that he is prepared to give away not only his wealth and other cherished possessions, but also his kingdom, his wife and children, even his limbs. He is ever ready to sacrifice this own life wherever such sacrifice will benefit humanity.
2 Sila
The second parami is morality, the purity of his conduct. If he were living the life of recluse, he would try his best to observe the sila that pertains thereto: if, however, he leads the household life he would adhere to the five elementary principles of regulated behavior, even in spite of his interests being at stake.
He would not kill, steal lie or slander, and he would avoid unchastity, harsh speech, frivolous talk and intoxicants. He would endeavour to observe these elementary principles as strictly as possible, for to transgress one of them means creating fresh troubles and obstacles on the road to enlightenment. However, it must not be understood that Bodhisatta is wholly infallible and totally free from evil (see Jataka No. 318) for one who had already attained complete perfection would have reached Buddhahood.
3 Nekkhama
The third parami is renunciation. It implies both renunciation of worldly life and pleasures by adopting the ascetic life, and practising the cultivation of jhana whereby the temporary inhibition of the hindrances towards progress (wish for sense pleasure, ill-will, sloth/torpor, distraction/remorse, doubt) is achieved. Thought he may sit in the lap of luxury, immersed in worldly pleasure, the idea comes to him that household life is like a den f strife, but by comparison the homeless life is like the ever free and open sky. Realizing thus the vanity of worldly life, he voluntarily forsakes his earthly possessions, and wearing the simple ascetic dress he tries to lead the holy life in all its purity. Here he practises morality to such a high degree that he becomes practically selfless in all his actions; neither fame or wealth, honour nor worldly gain being capable of inducing him to do anything contrary to his lofty principles. Sometimes the mere appearance of grey hair (see Jataka No. 9) is sufficient to compel a Bodhisatta to leave his uncongenial atmosphere in order to lead the independent, solitary life of a hermit, but the practice of renunciation is not as rule observed by a Bodhisatta was subject to much humiliation owing to his unrestrained desire to win the love of the beautiful princess, Pabhavati.
4 Panna
The fourth parami is wisdom. It means right understanding of the real nature of the world, seeing things as they are in reality. The Bodhisatta strives to acquire knowledge from every possible source, although never at any time does he show any desire to display his knowledge, nor is he ever ashamed to plead his ignorance. What he knows is always at the disposal of others, and that he imparts to them unreservedly.
5 Viriya
The fifth parami is energy. It does not mean only physical strength as is ordinarily understood, but mental vigour or strength of character, which undoubtedly is far superior to the former and is defined as the relentless effort to work for others both in thought and deed. Firmly established in this virtue, he develops self-reliance and makes it one of this prominent characteristics, viewing failures as steps to success; oppression merely doubling his exertion and danger increasing his courage.
6 Khanti
The sixth parami is patience. Patience here means endurance, the highest form of endurance in the face of suffering which may be inflicted upon oneself by others; and it means the forbearance of others’ wrongs. A Bodhisatta pratises patience to the extent that not even when his hands or feet are out cut off will he become provoked.
7 Sacca
The seventh parami is truthfulness. By sacca is here meant the keeping of one’s promises, and is one of the salient characteristics of Bodhisatta. According to the Haritaca Jataka (No. 431), no Bodhisatta in the course of his life to life wanderings ever spoke an untruth: although he may at times violate the other precepts, he makes truth his guide and holds to it firmly. He considers well before he makes a promise, but once a promise is made he fulfils it at any cost. In the Mahasutasoma Jataka, it is stated that the Bodhisatta eve went to the extent of sacrificing his life in order to fulfill a promise.
He is trustworthy, sincere and honest. He speaks as he acts, and as he acts so he speaks. There is perfect harmony in his thoughts, words and deeds, and he never descends to flattery to win the hearts of others; neither does he exalt himself to win admiration.
8 Adhitthana
The eighth parami is determination. It may be interpreted as resolute determination, for this will-power forces all obstructions out of his path, and no matter what may come to him in the form f grief or disaster he never turns his eyes from his goal. He could be easily persuaded to do good, but not so could he be tempted to do anything contrary to his lofty principles. He will be as soft as flower or as firm as a rock, as occasion demands.
9 Metta
The ninth parami is loving-kindness. In this case loving-kindness is much deeper than goodwill, friendliness or kindness. It is this metta that prompts a Bodhisatta to renounce personal salvation for the sake of others, such as the great regard in which he holds all his fellow beings, irrespective of caste, creed or colour. And since he is the embodiment of universal love he fears none, neither does he instill fear into any; even the wild beasts in lonely jungles are his loving friends, for he ever cherished in his heart a boundless love for all that live.
10 Upekkha
The tenth parami is equanimity. This literally means discerning rightly, viewing justly, or looking impartially, i.e, without attachment or detachment, with out favour or disfavour; and here the term is not used in the sense of indifference or neutral feeling. It is the most difficult and the most essential of all the ten parami, especially for the layman who has to move in an ill-balanced world with fluctuating fortunes, where slights and blame, loss and gain, but under all such vicissitudes of life a Bodhisatta tries to stand unmoved, like a firm rock, exercising perfect equanimity. In times of happiness and in times of adversity, amidst praise and amidst blame, he is evenly balanced.
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