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.
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