105

pÈramiÑ gantvÈ patto sambodhimuttamaÑ164); because that already

creates purity of mind at that time of situation.

CHAPTER – III

(4) PA©©Œ-PŒRAM¢ (Perfection of Wisdom)

(5) V¢RIYA PŒRAM¢ (Perfection of Energy)

(6) KANT¢PŒRAM¢ (Perfection of Forbearance)

3.A.0. Introduction to PaÒÒÈ

In this chapter, PaÒÒÈ pÈramÊ, VÊriya pÈramÊ and KhantÊ

pÈramÊ will be discussed in detail in the light of their meaning,

characteristics, practices and types. Important observations on them

and their results will be expressed.

Among the ten kinds of pÈramÊ, ‗PaÕÕÈ’ (wisdom) is stated

after renunciation because (a) renunciation is perfected and purified

by wisdom; (b) in order to show that there is no wisdom in the

absence of meditation (jhÈna), since concentration is the proximate

cause of wisdom and wisdom is the manifestation of concentration; 164

CariyÈpiÔaka 2.420

106

(c) in order to list the causal basis for equanimity immediately after

the causal basis for serenity; and (d) in order to show that skillful

means or techniques in working for the welfare of others spring from

meditation directed to their welfare. (PaÒÒÈya nekkhammassa

siddhiparisuddhito, jhÈnÈbhÈve paÒÒÈbhÈvavacanato.

SamÈdhipadaÔÔhÈnÈ hi paÒÒÈ, paÒÒÈpaccupaÔÔhÈno ca

samÈdhi. SamathanimittaÑ vatvÈ upekkhÈnimittavacanato,

parahitajjhÈnena parahitakaraÓ|pÈya kosallavacanato ca

nekkhammassa anantaraÑ paÒÒÈ vuttÈ.165)

3.A.1. The meaning of PaÒÒÈ (Wisdom)

Wisdom (paÒÒÈ) is conducive to understanding in all aspects

of the Four Truths or the three characteristics of impermanence

(Anicca), suffering (Dukkha), and non-self (Anatta). It has the

perceiving things with discrimination, destroying the darkness of

ignorance and it creates the light. PaÒÒÈ is the most excellent eye

with which one can visualize the objects or possibilities that can not

be seen with the naked eye.

3.A.2. The characteristic of PaÒÒÈ (wisdom)

Penetrating and seeing the things in their true nature is the

characteristic (LakkhaÓa) of PaÒÒÈ. Its function (Rasa) is to

eliminate darkness of delusion, which conceals the individual

165

SÊlakkhandhavagga ÔÊkÈ 68

107

essence of states. It is manifested (PaccupaÔÔhÈna) as non-

delusion. Its proximate cause (PadaÔÔhÈna) or near reason is

concentration. (YathÈsabhÈvapativedha lakkhaÓÈ paÒÒÈ,

akkhalitapativedha lakkhaÓÈ vÈ. VisayobhÈsana rasÈ.

AsammohapaccupaÔÔhÈnÈ. SamÈdhi padaÔÔhÈnÈ, catusacca

padaÔÔhÈnÈ vÈ.166)

3.A.3. The Practise of PaÒÒÈ (Wisdom)

Wisdom is like the eyes of a man and morality is like the feet of

a man. (Yena sampannÈgato ariyasÈvako dassanasamatthehi

cakkh|hi gamanasamatthehi ca pÈdehi sampannÈgato addhiko viya

vijjÈcaraÓasampanno hutvÈ etc. 167 ) Everybody should basically

learn the wisdom because one cannot see the way without eyes,

wisdom is like eyes. Someone who is wishing to accomplish the

perfection of wisdom should avoid the causes of delusion. These are

the causes of delusion: discontent, languor, drowsiness, lethargy,

delight in company, attachment to sleep, irresoluteness, lack of

enthusiasm for knowledge, false over-estimation of oneself, non-

interrogation, not maintaining one‘s body properly, lack of mental

concentration, association with dull-witted people, not ministering to

those possessed of wisdom, self-contempt, false discrimination,

adherence to perverted views, athleticism, lack of sense of spiritual

urgency, and the five hindrances; or, in brief, any state which, when

indulged in, prevent the unarisen wisdom from arising and cause the

166

SÊlakkhandhavagga tÊkÈ .1.71 167

MahÈniddesa aÔÔhakathÈ 1. 182

108

arisen wisdom to diminish. Avoiding these causes of confusion, one

should apply effort to learning as well as to the jhÈnas, etc.

Wisdom is an analysis of the sphere of learning of supra-

mundane and mundane: Learning the TipiÔaka and teaching it to

others, that means the five aggregates, the twelve sense bases, the

eighteen elements, the four Noble truths, the twenty-two faculties,

the twelve factors of dependent origination, the foundations of

mindfulness, etc., the various classifications of phenomena such as

the wholesome, etc., as well as any blameless secular fields of

knowledge which may be suitable for promotion of the welfare and

happiness of beings, undertaken to fulfill the perfection of wisdom is

supra-mundane. Thus, one should first thoroughly immerse himself

in this entire sphere of learning – through study, listening,

memorization, learning, and interrogation; then he should establish

others in learning.

One should learn and establish more and more sphere of

knowledge of education himself and then he should establish others:

teaching others the harmless sciences of astrology, incantations,

recitation of verses, medicine, science, or the arts, such as

mechanics, mathematics, painting, sculpture, metalwork, masonry,

gold-smithy, ironmongery, and as well as languages, grammar,

articles, essay, novels, poems etc; or honest ways of trade and

agriculture and all such blameless vocations are mundane.

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One who has formed his aspiration for supreme enlightenment

or educated person should, for the sake of fulfilling his pÈramÊs,

always be devoted to what is proper and intent upon service. Thus

he should be zealous in providing for the welfare of beings, and from

time to time, day by day, should reflect: ―Have I accumulated any

requisites of merit and of knowledge today? What have I done for the

welfare of others?‖ In order to help all beings he should surrender

some of his possession. Whatever action he does, bodily or vocal, all

should be done with a mind slanting towards full enlightenment; all

should be dedicated to enlightenment or education of mundane. He

should turn his mind away from sense pleasures, whether superior

or inferior, and should apply skilful means to the fulfillment of his

various duties.

One who wishes to accomplish of paÒÒÈ pÈramÊ, should be

associated with compassion (karuÓÈ) because PaÒÒÈ without

compassion is difficult to be developed into pÈramÊ. PaÒÒÈ has to

be based in concentration (samÈdhi), and samÈdhi in turn should be

based in sÊla. When sÊla is involved, (karuÓÈ) compassion

automatically comes in because then the sÊla will have strength.

When karuÓÈ comes in, it is not difficult for mettÈ (loving kindness),

muditÈ (sympathetic joy) and upekkhÈ (equanimity) also to arise.

For paÒÒÈ to be developed into pÈramÊ, strong SÊla and SamÈdhi

are essential. Then only, it would not be difficult at all to have loving

kindness, compassion, sympathetic joy and forbearance for the

world (loka).

110

One should strive to strengthen one‘s moral conduct based on

BrahmavihÈra dhammas as the most important step in the fulfillment

of paÒÒÈpÈramÊ. According to the PÈÄi text, ‘paÕÕÈ samÈ ÈbhÈ

natthi168’, paÒÒÈ is likened to the sun; karuÓÈ (compassion) is

likened to the dawn. The sun does not come out without the dawn.

Likewise, paÒÒÈ will not become pÈramÊ without karuÓÈ. Wisdom

always plays a vital role in any action whether it amounts to pÈramÊ

or not. Wisdom can create the way that is good. Wisdom can create

the things that are pretty. Wisdom can create the nation that is nice.

Wisdom can create the world that is beautiful. Wisdom is the name

of paÒÒÈ and it is, therefore, important. Though paÒÒÈ cannot be

changed with regard to the goal, the procedure or the mode for the

achievement of the goal can be changed from time to time as

necessary.

3.A.4. The Types of PaÒÒÈ (Wisdom)

The Vibha~ga of AbhidhammÈ169, in the section on ©ÈÓa

Vibha~ga, mentions three kinds of Wisdom (PaÒÒÈ):

(a) CintÈmaya PaÒÒÈ,

(b) Sutamaya PaÒÒÈ, and

(c) BhÈvanÈmaya PaÒÒÈ.

(a) CintÈmaya PaÒÒÈ - Knowledge of various kinds whether

low or noble, including various crafts and professions etc., which are

acquired through one's own reasoning and not through asking others 168

SagÈthÈvagga PÈÄi-p-1.6 169

Viba~ga pÈÄi. 325

111

or hearing about it from others, is called CintÈmaya PaÒÒÈ (cinta,

'thinking'; maya, 'formed of'; hence, literally, wisdom formed out of

thinking).

This kind of wisdom includes not only thoughts on mundane

affairs but also on things concerning Dhamma matters. Therefore it

comprises the knowledge of ordinary worldly things such as

carpentry, agriculture etc., as well as the knowledge of things of

Dhamma nature such as Generosity, Morality, Concentration and

VipassanÈ Insight Meditation. The Omniscience (SabbaÒÒuta

©ÈÓa) of the Buddhas may even be called CintÈmaya PaÒÒÈ. The

Bodhisatta, Prince Siddhattha, had thought out by himself the

practice leading to Omniscience without hearing from anyone and

became Omniscient.

However, wisdom as the fourth Perfection to be fulfilled by the

Bodhisatta should be considered as only the group of fundamental

knowledge necessary for the attainment of knowledge of the Path

and Fruition State and Omniscience. We are not concerned here

with the group of Wisdom which is acquired in the final existence of a

Bodhisatta entitling him to the Buddhahood. Bodhisattas fulfilling the

Perfection of Wisdom before the last life practised only up to the first

part of the Ninth stage (Sa~khÈrupekkhÈ ©ÈÓa) ―Knowledge of

Equanimity about Formations‖ out of the ten stages of VipassanÈ

Insight. The final part of this Sa~khÈrupekkhÈ ©ÈÓa leads on

directly to the knowledge of the Path. So Bodhisattas do not attempt

to go beyond the first part until their last life, for should they do so,

112

they would have accordingly attained Magga Phala and become

Ariyas and passed into NibbÈna in those existences; they would not

become a Buddha though. Therefore it should be noted that as a

Bodhisatta, the Perfection of Wisdom is fulfilled only up to the first

part of the Sa~khÈrupekkhÈ ©ÈÓa.

(b) Sutamaya PaÒÒÈ - Knowledge gained by listening to the

wise who talk either on their own or at one's request when one is

unable to think out or reason by oneself is called Sutamaya PaÒÒÈ.

(Suta, 'hearing', maya, 'formed of'; hence, wisdom is formed out of

hearing.) Like CintÈmaya PaÒÒÈ, this kind of wisdom is of very

extensive nature. The only difference between the two is that in the

first, wisdom is gained through one's own thought or reasoning and

in the second by hearing from others.

(c) BhÈvanÈmaya PaÒÒÈ - This kind of Wisdom gained at

the time when one is actually experiencing the JhÈna or Phala

States is called BhÈvanÈmaya PaÒÒÈ.

The AbhidhammÈ Vibha~ga, in the Chapter on the ©ÈÓa

Vibha~ga, gives types of wisdom in groups up to ten kinds. All these

groups of wisdom, however, may be taken as coming under the

three types of wisdom given above. For example, in the Vibha~ga,

after the group of the three kinds of wisdom, namely, CintÈmaya

etc., are enumerated DÈnamaya PaÒÒÈ, SÊlamaya PaÒÒÈ and

BhÈvanÈmaya PaÒÒÈ. DÈnamaya PaÒÒÈ is wisdom formed of

generosity. Volition associated with generosity is of three kinds

namely, volition that arises before (pubba cetanÈ), volition that

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arises during (mu~ca cetanÈ) and volition that arises after the

offering (apara cetanÈ). The wisdom associated with these volitions

in each case is DÈnamaya PaÒÒÈ. Similarly in the case of

observance of morality, wisdom that arises with the intention, ―I will

observe the precepts‖, wisdom that arises while observing and

wisdom that arises on reflection after observing the precepts, all

three are SÊlamaya PaÒÒÈ.

If the DÈnamaya PaÒÒÈ and SÊlamaya PaÒÒÈ have been

deduced through one's process of thinking and reasoning, then it is

to be classed as CintÈmaya PaÒÒÈ; if it has been gained through

hearing from others, they are to be included in Sutamaya PaÒÒÈ.

Other kinds of wisdom can similarly be classified under the same

three heads of CintÈmaya PaÒÒÈ etc.

The teaching "paripucchaÑ budhaÑ janaÑ

paÒÒÈpÈramitaÑ gantvÈ 170 ," ―accomplishing the Perfection of

Wisdom by learning from the wise,‖ in the BuddhavaÑsa clearly

indicates that the Buddha regards the Sutamaya PaÒÒÈ as the

basic wisdom. This is because in this world one who has not yet

acquired basic wisdom cannot know anything through thinking it out

for himself; he has to learn it first from the wise by listening to them.

Therefore the Buddha has expounded that one who wishes to fulfill

the Perfection of Wisdom should first acquire knowledge from the

wise before he has any basic wisdom. In brief, wisdom through

170

BuddhavaÑsa 2. 317

114

hearing (Sutamaya PaÒÒÈ) should be acquired before Wisdom

through Thinking (CintÈmaya PaÒÒÈ).

The Commentaries such as the AÔÔhasÈlinÊ describe the

innumerable lives of the Bodhisatta, for example, as the wise man -

Vidhura, MahÈ Govinda, KudÈla, Araka, Bodhi, Mahosadha etc.,

when he had to fulfill the Perfection of Wisdom. In these lives, the

Bodhisatta had already acquired basic wisdom; he also possessed

therefore CintÈmaya PaÒÒÈ. As his basic wisdom was already

great enough, acquiring Sutamaya PaÒÒÈ was no longer his chief

concern in those existences.

3.A.5. An Important Observation on PaÒÒÈ

Wisdom is very necessary for liberation from bondage and

SaÑsÈra. One therefore must seek out the way to increase that

wisdom. There are seven ways of developing wisdom in the chapter

on the Foundations of Steadfast Mindfulness (SatipaÔÔhÈna) are

given in the Vibha~ga171 Commentary.

(1) ParipuccakatÈ—someone who is asking the wise again and

again is called paripuccakatÈ.

This is in accordance with the PÈÄi phrase ―paripucchaÑ

budhaÑ janaÑ paÒÒÈpÈramitiÑ gantvÈ‖ ‗accomplishing the

Perfection of wisdom by learning from the wise‘. This fact is

concerned with SutamayapaÒÒÈ expressed above.

171

Viba~ga aÔÔhakathÈ 263

115

(2) VatthuvisadakiriyÈ—someone who is making objects to pure

both inside and outside the body is called vatthuvisadakiriyÈ.

For internal cleanliness, one's hair, nails and beard should not

be too long. The body should not be soiled with sweat and dirt.

For external cleanliness, one's clothes should not be old and

bad smelling; one's dwelling should be kept clean. When there

is impurity inside and outside the body, the wisdom that arises

is like the thick flame produced from a dirty wick soaked in the

turbid oil of an unclean lamp. In order to have clean and bright

wisdom which is like the flame of a clean lamp, one should

keep one's body clean both internally and externally.

(3) Indriya samatta paÔipÈdanÈ—someone who is bringing

the faculties, such as faith, energy, mindfulness, concentration and

wisdom into perfect balance is called Indriya samatta paÔipÈdanÈ.

These are the five faculties which control consciousness and

mental concomitants of beings. If the faith faculty is too strong, the

other four faculties are bound to be weak; consequently, energy

faculty cannot exercise its function of giving support and

encouragement to exertion; mindfulness faculty cannot fulfill its task

of minding the object of attention; concentration faculty cannot

prevent distraction of mind; and wisdom faculty fails to discern.

When faith faculty is in excess an attempt should be made to

moderate it and bring it in line with others either by reflecting on the

116

Dhamma that will normalize it or avoiding to reflect on the Dhamma

that will promote and strengthen it.

If the energy faculty is too strong, faith faculty will not be able

to perform its function; the rest of the faculties also cannot perform

their respective functions. This excess of energy should be corrected

by developing tranquility. The same holds true in the case of each of

the remaining faculties.

What is particularly praised by the wise and virtuous is

balancing faith with wisdom, and concentration with energy. If one is

strong in faith and weak in wisdom, one will have faith in unworthy

ones to no purpose. (Being weak in wisdom, one is unable to discern

critically who is deserving of reverence and who is not; mistaking

what is not true 'Buddha, Dhamma, SaÑgha', one's devotion is then

of avail.) Mistaken belief of those who wrongly devote themselves to

false Buddha or false Dhamma is not true faith but only wrong and

harmful conclusion (micchÈdhimokkha).

If wisdom is strong and faith is weak, one will miss the correct

path and follow the wrong one which leads to the side of cunning. To

bring such a person to the right path is as hard to cure as a patient

suffering from ill-effects of wrong medicine. For example, these are

two kinds of giving (i) gift of volition (cetanÈ dÈna) and (ii) gift of

material objects (vatthu dÈna). A person who has cunning ways of

thinking might consider that it is only volition not the material objects

that would be fruitful in future; therefore it is not necessary to offer

117

material things as dÈna; gift of volition is sufficient. Such a person

who fails to do meritorious deeds of alms giving, because of his

cunning, would be reborn in the lower planes of existence.

Only when faith and wisdom are in balance can one have

proper faith in deserving ones and with the absence of cunning there

can develop many advantages. Energy and concentration should

also be in balance; when energy is weak and concentration strong,

idleness (kosajja) will result172: without any activity but assuming an

air of calmness as if in good concentration, one is overwhelmed by

indolence.

When energy is strong and concentration weak173, there will be

agitation and excitement but no steadiness. Overwhelmed by

restlessness (uddhacca) one may be distracted with the thought, ―If

this work does not yield any good result as expected, it will not be

suitable for me. I would abandon it and try something else‖.

When energy and concentration are in equilibrium, idleness

(kosajja) and restlessness (uddhacca) get no chance to arise.

Correct balance of these two energy and concentration leads to

quick attainment of JhÈna or Absorption Concentration (AppanÈ).

However, mindfulness-faculty can never be in excess; there

may be only its shortage. In the Text, it is likened to salt, a necessary

ingredient of all food preparations or to a Prime Minister who attends

172

MahÈvagga PÈÄi, page-270 (AtilÊnavÊriyaÑ kosajjÈya saÑvattati) 173

MahÈvagga PÈÄi, page-270 (AcchÈraddhavÊriyaÑ uddhaccÈya saÑvattati)

118

to all the royal business. Therefore while maintaining the maximum

possible mindfulness, faculties in each of the two pairs, faith and

wisdom, energy and concentration should be kept in perfect balance

with each other. Excess of any is a disadvantage. In this connection,

the venerable U Budh from Myanmar has made the following

comment in his MahÈ SatipaÔÔhÈna-Nissaya.

Excess of faith leads to over enthusiasm,

Excess of wisdom leads to craftiness,

Excess of energy leads to restlessness,

Excess of concentration leads to ennui (mental weariness),

But there is never an excess of mindfulness.

(4) DuppaÒÒapuggala parivajjanÈ— someone who is avoiding

persons those have no wisdom is called DuppaÒÒapuggala

parivajjanÈ.

(In this item, the commentator only described the

developments of the highest „ukkaÔÔhanaya‟ type of wisdom.)

DuppaÒÒa means an individual who has no wisdom to

discern penetratingly such groups of Dhamma as the aggregates

(Khandha), the bases (Èyatana) etc., One should keep oneself far

away from such people.

A person without wisdom means one who cannot discern

penetratingly the group of Dhammas such as aggregates and the

bases; a person with penetrating knowledge of such Dhammas can

119

only be one who is of great wisdom. But there are those, who though

not possessing wisdom to discern such subtle Dhammas as

aggregates and bases, they only know ordinary matters concerning

practice of Dhamma: ―It is proper to make such offering; it is not

proper to do so. Precepts should be observed thus; they should not

be observed otherwise‖. They also know matters concerning worldly

living, ―This act will prolong life; this act will shorten one's life‖. Such

persons cannot be said to be entirely devoid of wisdom. One should

cultivate association with them too.

(5) PaÒÒavanta puggalasevanÈ— someone who is associating

with the wise is called PaÒÒavanta puggalasevanÈ.

In this item, the commentator also described the developments

of the highest (ukkaÔÔhanaya) type of wisdom.

The wise means those people who are possessed of the fifty

characteristics of the knowledge of arising and falling. (Udaya bhaya

©ÈÓa). PaÔisambhidÈmagga 174 discussed in details of the fifty

characteristics of Udaya bhaya ©ÈÓa.

By defining a wise person as one who is possessed of the fifty

characteristics of the knowledge of arising and falling (Udayabbaya

©ÈÓa), the commentator is referring by way of excellence

(UkkaÔÔha naya) only to the wise who are most highly advanced in

VipassanÈ Meditation. But with regard to acquiring knowledge, the

Buddha has expounded in the BuddhavaÑsa: ―Taking the example

174

PSA.,1-235

120

of a bhikkhu going on alms round to all the houses in serial order

without discrimination, a learner should approach whoever can

answer his questions, regardless of his social or educational status‖.

Therefore, he should avoid only a totally ignorant one and approach

all who can help him in his quest of knowledge.

In short, avoiding only those who are completely incapable of

answering any question, one should associate with those who can

furnish him with even the slightest information he is seeking.

According to the BuddhavaÑsa, in acquiring wisdom one should

first ask and learn from the wise to develop wisdom through hearing,

Sutamaya paÒÒÈ. Then, if one is not clear about any point, one

should reflect on it and think about it, and thus develop wisdom by

means of thinking, CintÈmaya paÒÒÈ.

In the Discourse to the KÈlÈmas (A~guttara NikÈya,

TikaNipÈta, Dutiya PaÓÓÈsaka, MahÈvagga, KÈlÈma Sutta) the

Buddha was told by the KÈlÈmas that many preachers visited their

place, that all of these visiting preachers praised only their own

doctrines denouncing and condemning others and that they had

doubt and perplexity as to which doctrine to accept and follow. The

Buddha's reply to them may be summarized as ―you should accept

the doctrine which you find after due consideration to be free of

fault.‖

121

This Discourse shows that one should first acquire Sutamaya

paÒÒÈ by listening to the talks of preachers and then think over

which doctrine is blameless by using the CintÈmaya paÒÒÈ.

Moreover, in the PÈÔha JÈtaka, Dasaka NipÈta, MahÈ

DhammapÈla JÈtaka 175 , when the great teacher of TakkasÊla

comes in person to the village of DhammapÈla to find out why the

young people of the village did not die before the end of their life

span, DhammapÈla (the village headman) replied, ―We listen to all

who come and preach; after listening we ponder upon their

preaching we do not heed what the immoral persons teach, instead

we forsake them; we accept only the teachings of the moral ones

with which we are delighted and which we follow. Therefore, in our

village, the young ones never die before the end of their life span‖.

This JÈtaka story also clearly shows that one acquires wisdom

first by means of Sutamaya ©ÈÓa, and then accepts only what is

confirmed to be true by CintÈmaya ©ÈÓa.

The expression 'associating with the wise' does not mean mere

approaching a wise person and staying with him day and night. It

implies learning and acquiring some knowledge from the person who

is possessed of wisdom.

The advice, "Do not associate with the fool" given as one of the

Blessings in the Ma~gala Sutta does not necessarily present staying

with a foolish person. One may even live with him for the purpose of

175

JÈtaka aÔÔhakathÈ-4-50

122

coaxing and persuading him to the right path. In such a case one is

not going against the advice of the Ma~gala Sutta. An example is

the sojourn of the Buddha, in the Uruvela Grove in the company of

ascetics of wrong view (to help them abandon their wrong path).

Thus, only when one accepts the view and follows the

practices of a foolish person, one can be said to be associating with

the fool. Likewise the advice given in the Ma~gala Sutta176 exhorting

one to associate with the wise is well taken, not by merely keeping

company with him but only when one acquires some form of

knowledge (from him), be it only a little.

(6) GambhÊraÒÈnacariya paccavekkhaÓÈ- someone who is

reflecting on the nature of Dhamma which is the resort of profound

wisdom is called GambhÊraÒÈnacariya paccavekkhaÓÈ.

Wisdom is like fire which burns all inflammable things whether

big or small. Depending on the size of what is burning, fire is said to

be a small fire or a big one. In the same way, wisdom knows

everything there is to know; it is called small, manifest or profound

depending on what is known is small, manifest or profound. The

Dhamma which is the resort of profound wisdom comprises

aggregates, bases etc. The wisdom which arises from the

knowledge of these profound subjects is what is meant by profound

wisdom. Such profound wisdom is as numerous as there are

176

KhuddakapÈÔha, PÈÄi, 4, KhuddakapÈÔha aÔÔhakathÈ,104

123

profound Dhammas. Analytical review of all these numerous

profound Dhammas leads to the development of wisdom.

(7) TadadhimuttatÈ—someone who is having the inclination

towards developing wisdom is called TadadhimuttatÈ.

In all four postures of lying, sitting, standing and walking one

should be only inclined to development of wisdom. Having such a

mind is one of the causes of developing wisdom. When Wisdom

takes a predominant place in performing multifarious functions, it

acquires the name of VÊmaÑsÈdhipati, one of the four

Predominence-conditions.

Forming constituent parts of the twenty-two Controlling

Faculties are four different faculties which are concerned with

wisdom, (a) the Wisdom that is included in the thirty-nine mundane

consciousness associated with knowledge (lokÊÒÈÓasampayutta

citta is called PaÒÒindriya), (b) the Wisdom accompanying the

consciousness that arises at the moment of the first stage of

Enlightenment (SotÈpatti Magga Citta) is known as

anaÒÒÈtaÒÒassÈmit' indriya; (c) the Wisdom that arises with the

Fruition State of Arahantship (Arahatta phala) is called

AÒÒÈtÈvindriya; (d) the Wisdom that is associated with the six

intermediate supramundane consciousness (that comes between the

SotÈpanna and Arahatta stage) is termed AÒÒindriya.

The Wisdom that should be fulfilled as Perfection is concerned

only with mundane consciousness; thus it is included in the thirteen

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kinds of moral consciousness (Kusala ©ÈÓa Sampayutta Citta) of

the thirty nine LokÊÒÈÓa Sampayutta Citta177. The non-functional

consciousness (KriyÈ Citta) belongs only to Arahants; it is not the

concern with Bodhisattas who are still worldlings; the Resultant

Consciousness (VipÈka Citta) arises without any special effort as a

consequence of one's past Kamma. Therefore the wisdom that is

associated with these two types of consciousness does not count as

Perfection. Bodhisattas concentrate only on the mundane wisdom so

as to fulfill the Perfection of Wisdom to its highest degree.

The thirty-seven (37) Constituents of Enlightenment

(Bodhipakkhiya Dhamma) are included the five Controlling

Faculties (Indriya). One of which is Faculty of Wisdom

(PaÒÒindriya); this Faculty of Wisdom is of two kinds: mundane

and supramundane. The supramundane kind is not included in the

Perfection of Wisdom developed by a Bodhisatta. Only the wisdom

that is associated with mundane moral consciousness which arises

while undertaking purification of morality and purification of mind

previous to attainment of Magga Phala States is the Perfection of

Wisdom fulfilled by Bodhisattas.

Similarly, in the other four constituents of the Bodhipakkhiya

are included factors of wisdom (PaÒÒÈ) under different names.

Thus in the Five Powers (Bala) it is known as Power of Wisdom

(PaÒÒÈ bala); in the Four Means of Accomplishment (IddhipÈda) 177

Abhidhammattha s~gaha, page-11, (PaÒÒÈ pa dvÈdasasu ÒÈÓasampayuttakÈmÈvacaracittesu ceva sabbesupi pa~catiÑsamahaggalokuttaracittesu cÈti sattacattÈlÊsacittesu sampayogaÑ gacchatÊti.)

125

as Accomplishment by Wisdom (VÊmaÑsiddhipÈda); in the Seven

Factors of Enlightenments (Bojjha~ga) as Investigation of Dhamma

(Dhammavicaya SaÑbojjha~ga) and in the Eight Constituents of

the Noble Path (Ariya Magga~ga) as Right View (SammÈ-diÔÔhi).

Contemplating on these special qualities of wisdom, someone

should fulfill paÒÒÈpÈramÊ as much as he can do it because the

world is full of blind, here only a few possess wisdom or insight

(andha bh|to ayaÑ loko, tanukettha vipassati)178. This wisdom is

needed by everybody and has been looking for everybody till now.

There is nothing to do some activity without wisdom. Nobody can

know any thing without wisdom, nobody can see without it because

wisdom is like eyes. Wisdom, then, is like the light of the world.

Therefore everyone should illuminate the light and they should stay,

in the world, with the light of wisdom.

3.A.6. Conclusion

The art of wisdom (paÒÒÈ) pÈramÊ is influential one all of

perfections. If someone practises this perfection of wisdom, he will

become energy in his mind because energy is benefit to wisdom.

The Buddha also said in SaÑyutta (mahÈvagga) following: ―Now,

monks, as such time as unshaken energy is established in a monk

who with full recognition is investigating, applying insight and coming

to close scrutiny of that Norn-teaching, then it is that the limb of

178

Dhammapada aÔÔhakathÈ 2.115

126

wisdom which is energy is established in him179. (YasmiÑ samaye,

bhikkhave, bhikkhuno taÑ dhammaÑ paÒÒÈya pavicinato

pavicarato parivÊmaÑsamÈpajjato ÈraddhaÑ hoti vÊriyaÑ

asaÄÄÊnaÑ, vÊriyasamvojjha~go tasmiÑ samaye bhikkhuno

Èraddho hoti.180)

(5) V¢RIYA PŒRAM¢ (Perfection of Energy)

3.B.0. Introduction to VÊriya

Energy (vÊriya) is stated immediately after wisdom (paÒÒÈ):

because (a) the function of wisdom is perfected by arousing energy;

(b) to show the miraculous work of bodhisatta who undertakes for

the welfare of beings after he has reached reflective acquiescence

which is empty of being; (c) to state the causal basis for exertion

right after the basis for equanimity; and (d) to state the arousing of

energy right after the activity of careful consideration, according to

the statement: ―The activity of those who have carefully considered

brings excellent results.‖ (VÊriyÈrambhena paÒÒÈkiccasiddhito,

179

Kindred Sayings page-56, Translated by F.L Woodward, First Indian Edition: Delhi, 2005 180

MahÈvagga saÑyutta page-3.62

127

sattasuÒÒatÈdhamma nijjhÈnakkhantiÑ vatvÈ sattahitÈya

Èrambhassa acchariyatÈvacanato, upekkhÈnimittaÑ vatvÈ

paggahanimittavacanato, nisammakÈritaÑ vatvÈ uÔÔhÈnavacanato

ca. NisammakÈrino hi uÔÔhÈnaÑ phalavisesamÈvahatÊti paÒÒÈya

anantaraÑ vÊriyaÑ vuttaÑ.181)

Let us see the VÊriyapÈramÊ in detail in the light of its

meaning, characteristics, practices, types, and important observation

upon it and its results.

3.B.1. The Meaning of VÊriya

VÊriya literally means virility, perseverance, effort, energy and

it supports to phenomenon that is associated with it. (VÊrÈnaÑ

bhÈvo, kammaÑ, vidhinÈ ÊrayitabbaÑ pavattetabbaÑti vÈ vÊriyaÑ,

ussÈho so sahajÈtÈnaÑ upatthambanalakkhaÓo.182). Exerting one‘s

utmost strength with a pure motive to help others, whether one is

capable or not, it also amounts to the perfection of energy.

3.B.2. The Characteristic of VÊriya

VÊriya has the characteristic of diligence; its function is to

brace one up; it is manifested as persistence; its proximate cause is

181

SÊlakkandhavagga ÔÊkÈ p- 1.69 182

®ÊkÈso pÈÄi (abhidhammatthasa~gaha) p-106

128

a sense of urgency arising from farsighted trepidation of birth, decay,

sickness, death, and all attendant ills183.

3.B.3. The Practise of VÊriya

Someone who wishes to fulfil vÊriyapÈramÊ, should work

energetically for the welfare of beings, be capable of enduring

everything whether desirable or undesirable. But here main

foundation of energy is the emotion of dread (saÑvega). It is of three

kinds:

(1) CittutrÈsa SaÑvega, (2) Ottappa SaÑvega and (3) ©ÈÓa

SaÑvega.

(1) Disturbance of mind through dread of dangers of elephants,

tigers, weapons such as swords, spears etc., is known as

―CittutrÈsa SaÑvega‖ (SayaÑ bhÈyanaÔÔhena cittuttarÈso

bhayaÑ yathÈtathÈ bhÈyatÊti katvÈ)184

(2) Dread to do evil is Ottappa SaÑvega. It is a wholesome type of

mental concomitant (Sobhana Cetasika). (SaÑvego nÈma-

sahottappa ÒÈÓaÑ, saÑvegavatthuÑ bhayato bhÈyitabba

dassanavasena pavattaÒÈÓaÑ. 185 ) (SahottappaÑ ÒÈÓanti,

ottappassa ÒÈÓappadhÈnataÑ Èha.186)

183

SÊlakkhandhavagga ÔÊkÈ p-69 (VÊriyaÑ ussÈhalakkhanaÑ, upatthambhanarasaÑ,

asaÑsÊdanapaccupaÔÔhÈnaÑ, vÊriyÈrambhavatthu padaÔÔhÈnaÑ, saÑvegapadaÔÔhÈnaÑ.) 184

SÊlakkhandhavagga abhinavaÔÊkÈ p-2.23 185

SÊlakkhandhavagga ÔÊkÈ p-1.157 186

Dhammasa~gaÓÊ anuÔÊkÈ p-64

129

(3) Dread that arises as religious emotion through reflection on

cause and effect is known as ©ÈÓa SaÑvega. It is the kind of

fear of saÑsÈra felt by the virtuous or something associated with

wisdom. In the texts ©ÈÓa SaÑvega is described also as the

wisdom that is accompanied by moral dread of evil.

(©ÈÓasaÑvego bhayat|paÔÔhÈna ÒÈÓaÑ187),

©ÈÓa SaÑvega is considered as the main spring of energy out

of these three types of SaÑvega. When one sees the dangers of

saÑsÈra through wisdom and is stirred by moral dread, one would

certainly work arduously for liberation from these dangers. Without

such wisdom, one will not work for it at all.

Even in everyday mundane life, a student who is struck with

fear of poverty, that is, one who has ©ÈÓa SaÑvega will work hard

reflecting thus, ―Without education, I will be faced with poverty when

I grow up‖; another one who is not moved by such anxiety, that is,

one who has no ©ÈÓa SaÑvega, will put forth no effort whatever to

acquire knowledge.

Similarly, motivated by fear of poverty, workers assiduously

devote themselves to work which provides them with necessities of

life; whereas those who do not consider for their future will remain

indolent and carefree. It should be surmised from what has been

said that only ©ÈÓa SaÑvega can cause the development of

energy.

187

Khadhavagga ÔÊkÈ p-2.235

130

But this applies only to the development of energy which

serves as a perfection. As already mentioned, there are two kinds of

energy, namely, energy which is developed for a wholesome act and

that developed for an unwholesome act. The energy necessary for

an unwholesome act is also caused by stirring of emotion

(saÑvega); but it is CittutrÈsa saÑvega and not ©ÈÓa saÑvega

that serves as its foundation.

An indigent person in need of money will make effort to steal;

he cannot take up a proper mental attitude (Yoniso manasikÈra).

This is an example of how wrong effort arises through unwholesome

CittutrÈsa saÑvega. A person who does not possess a proper

mental attitude will have recourse to wrong efforts to prevent

possible dangers falling upon him. But a person with right frame of

mind will not exert to do wrong actions; he always strives for good

ones.

Thus whereas the main foundation of energy is the emotion of

dread (saÑvega), it is the mental attitude which determines the kind

of energy whether wholesome or unwholesome to develop. As

perfection unwholesome energy is not to be considered; it is only

blameless, wholesome energy that is reckoned as perfection.

When we consider the four right exertions, it would seem that

only energy that causes wholesome acts serves as perfection. But,

although an effort may not result in wholesome acts, if it is neither a

131

wrong effort nor the kind that would produce unwholesome acts, it

should be counted as a perfection of energy.

If someone seriously practises vÊriya pÈramÊ for the welfare

of beings day by day, he should work it neither less effort for ordinary

tasks nor put forth more energy for more arduous ones. He should

make maximum exertion for any object at any time because more

arduous one will become in flurry and less arduous one will become

in idleness. (AccÈraddhavÊriyaÑ uddhaccÈya saÑvattati,

atilÊnavÊriyaÑ kosajjÈya saÑvattati.188)

3.B.4. The Types of VÊriya

Here is the four types of right exertion expounded by the

Buddha in Vibhi~ga PÈÄi at Saccavibha~ga189:

(1) Prevention of evil

(2) Abandonment of evil

(3) Production of wholesome

(4) Development of wholesome.

(1) Prevention of evil

The method of prevention is to try to prevent the arising of evil

and unwholesome thoughts which have not yet arisen. It is very

188

MahÈvagga (vinaya) 269 189

Viba~ga pÈÄi .216

132

important to understand the nature of good thoughts and bad

thoughts. As long as we can keep good thoughts in our mind, bad

thoughts like greed, hatred, delusion, conceit and jealously have no

chance to come and settle in our mind. All these bad thoughts are

very familiar to us, because they have been dwelling in our

subconscious mind for an unaccountable number of years in the past

existences of the cycle of rebirth.

This way can be used to prevent the arising of problems we

have to confront in our daily lives. When we use words or when we

act with our body, we should train our mind to consider the results of

these words and actions two or three times before speaking and

doing. If we know our self that this will not produce evil

consequences then we start to do or say it. Otherwise, we don‘t start

or say it. Prevention is far better than getting involved with problems.

(2) Abandonment of evil

The method of abandonment is to try to give up evil thoughts

which have already arisen in our mind. Most of the time, our mind is

impure with unwholesome thoughts. When we realize that our mind

has been dominated by such thoughts we should try to uproot them

with courage. The bad thoughts never promote the morality of a

person but they destroy the positive and constructive energy of a

person. The main reason for worry is thinking over the things that

one had to do, but should not have done. These bad thoughts will

occasionally enter in the mind. Therefore, one should strive to

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prevent arising of evil which is of similar nature to the one that has

arisen before.

(3) Production of wholesome

The method of production is to make the effort to bring about

the good, productive, and positive thoughts, which have not yet

arisen. If we have not given anything in charity, if we have not

followed disciplinary rules or if we have not practised meditation, it is

not too late to start. Do it now. To carry out good things or thoughts

anytime is beneficial for everybody.

(4) Development of wholesome

The method of development is to try to nurture good thoughts,

which have already arisen in the mind by putting them into practice.

Everyone has a certain degree of latent good potential in our

subconscious. But they are covered by unwholesome thoughts.

Effort, mindfulness, and wisdom have the ability to bring them up

and to develop them to the highest level.

3.B.5. An Important Observation on VÊriya

Energy is essential for beings because all beings are looking

for food (r|paÈhÈra) and knowledge (cittaÈhÈra). The

SatipaÔÔhÈna Vibha~ga 190 commentary and the MahÈ vagga

190

VibhA. 265

134

(saÑyutta nikÈya) 191 commentary described these factors of

development of energy.

(1) Reflecting on the dangers of lower worlds of existence is

called ApÈya bhaya paccavekkhaÓatÈ.

Energy will develop in him who reflects thus, "If I am lax in

making effort I may be reborn in the realms of misery (apÈya). Of

the four realms of misery, if I were reborn in the realm of continuous

suffering (niraya), I will suffer intense pains resulting from numerous,

terrible tortures; or if I will be reborn in the animal world

(tiracchÈnaloka) I may be subjected to all forms of ill-treatment by

human beings; or if I will be reborn in the ghost realm (peta loka) I

will be tormented by hunger for long periods (of world cycles)

between the appearance of one Buddha and of another: or if I will be

reborn in the demon world (asura loka), with my huge body, sixty or

eighty cubits in length, of bones and skins only, I will suffer from

heat, cold or winds. In any of these terrible rebirths, I will get no

chance of developing the four right exertions‖. This life is my only

opportunity to do so.

(2) Perceiving the benefits accruing from development of energy is

called ŒnisaÑsadassÈvitÈ.

Energy will develop in him, who reviewing and seeing the

advantages of developing energy, reflects thus, ―A lazy man can

never get out of the goal that he needed and attain the supra-

191

SA. 3.195

135

mundane Path and Fruition States. Only the industrious can get the

goal and attain them. The beneficial result of making effort is the

attainment of the destination and the supra-mundane Path and

Fruition States which are so difficult to realize.‖

(3) Reviewing the path to be trodden or passed through is called

GamanavÊthipaccavekkhanatÈ.

Energy will develop in him who reflects thus, ―All Buddhas,

Pacceka Buddhas, disciples of a Buddha and other people realize or

get their goals by walking along the path of industry. Exertion is the

straight path trodden by the Noble Ones. Idle person cannot pass

this road because this path is for the industrious persons only.

(4) Keeping away from those who are indolent is called KusÊta

puggala parivajjanatÈ.

Energy will develop in him who avoids idle ones i.e., those who

forsake all physical, verbal and mental activities to lie down and roll

in sleep like a python that has eaten its fill.

(5) Associating with people who are industrious and energetic is

called Œraddha vÊriya puggala sevanatÈ.

Energy will develop in him who associates himself with

industrious and energetic people whole-heartedly devoted to their

task only.

Men of dedication (Pahitatta) are always determined not to

leave off their efforts in carrying out a set task until success is

136

achieved (or if not successful until death). Those lacking dedication

hesitate even before beginning a work with the thought. ―Shall I

succeed or not!‖ While carrying out the work, if the expected goal is

not easily achieved, they flinch with the thought, ―Even though I carry

on with the work, I shall not succeed‖ and thus they stop putting

effort.

(6) Inclination towards development of energy in all four postures is

called TadadhimuttatÈ.

Energy will develop in him who is intent on and inclined to

cultivating it in all four postures i.e. lying down, sitting, standing and

walking.

Basically there are eleven factors of energy for the monks who

want to develop of energy. Out of which six factors are already

explained above. Now let us see the remaining five factors:

(1) Honouring the alms food of devotees (upÈsakÈ and upÈsikÈ) is

called PiÓÉapÈtÈpacÈyanatÈ.

(2) Reflecting on the nobility of the inheritance is called

DÈyajjamahatta paccavekkhaÓatÈ.

Energy will develop in him who reflects thus, ―The heritage of

the Buddha known as 'the treasures of the virtuous' to be received

by his disciples is of seven kinds: faith (saddhÈ), morality (sÊla),

learning (suta), liberality (cÈga), wisdom (paÒÒÈ), moral shame

(hiri), and moral dread (ottappa).‖

137

(3) Reflecting on the nobility of the teacher, the Buddha, is called

Satthumahatta paccavekkhanatÈ.

(4) Reflecting on the nobility of own lineage is called JÈti mahatta

paccavekkhaÓatÈ.

(5) Reflecting on the nobility of companions in the holy life is called

SabrahmacÈrÊmahatta paccavekkhaÓatÈ.

In practice, there are many people in the world who work hard

at their chosen occupations. They can all be those who are fulfilling

vÊriyapÈramÊ, or who are not doing it. Everyone who makes his

utmost effort in his work cannot be called one who is fulfilling

vÊriyapÈramÊ. In fact, the fulfilling of vÊriyapÈramÊ should be

preceded by the practice of diffusing compassion (karuÓÈ) and

acquiring knowledge of expedients (upÈyakossallaÒÈÓa). Only such

vÊriya deserves to be called vÊriyapÈramÊ. Only when these two

dhammas precede vÊriya, it deserves to be called the deed of the

noble ones. Unless a deed is preceded by these two dhammas,

even though one may do it at the risk of his life in the call of duty, it is

not called pÈramÊ. It is just a deception by (moha) bewilderment. In

truth, duty deserves to be called duty only when its nature is noble.

Otherwise, it is just a deed. This is the differentiation between duty

and deed where pÈramÊ is concerned.

KaruÓÈ means compassion but it must be based on loving-

kindness (mettÈ). The origin of loving-kindness (metta) is the mental

concomitant of non-anger (adosa). So metta is the opposite of

138

anger (dosa). If, basically, one has loving-kindness in his mind,

compassion also becomes in his mind. When someone has loving-

kindness and compassion, he will perfectly know how to love the

world and how to care for the world.

Knowing to love or to care for the world (loka) means to love

oneself. SagÈthÈvagga saÑyutta says (attasamaÑ pemaÑ

natthi)192 ‗Naught love we as we love ourselves‘. In fact ‗loving‘ and

‗sinking‘ (ruining) are mixed up in the world. In reality, if one loves

oneself, one must work for one‘s good. The good of oneself includes

one‘s welfare in the present life as well as the life in the hereafter.

Only when both are embraced, it is really called loving oneself.

Leaving aside one‘s welfare in the hereafter and devoting oneself to

the welfare and prosperity of the present life does not truly love

oneself but is ‗sinking‘ (ruining) oneself.

If one really loves oneself, one must strive for the welfare of

both the world and one‘s round of rebirths (saÑsÈra). Then only it

means really loving oneself. Striving for the welfare of both the world

and one‘s round of rebirths (saÑsÈra) is not nourishing selfishness.

It loves both the world and oneself. Therefore, if one loves the world,

it is easy for compassion (karuÓÈ) to arise. It will only be necessary

for the arising of knowledge of expedients (upÈyakosallaÒÈÓa). It

will not be difficult for it to arise when one already has cultivated

compassion. Then the effort will have the nature of pÈramÊ.

192

SagÈthÈvagga PÈÄi p-1.6

139

Among the jÈtaka stories of the Bodhisatta connected with

vÊriya pÈramÊ, the VaÓÓapatha193 story is popular of them and it is

included in EkanipÈta.

When king Brahmadatta was reigning in VÈranasÊ, the

Bodhisatta was a merchant who went from place to place leading a

caravan of five hundred bullock carts. On one occasion, they lost

their way in a desert. As they ran hunt of water, he made his

followers dig a well. Though they dug up to a depth of sixty cubits,

they found only a large slab of stone but no water. They could not

dig on and the diggers gave up in despair. They could see no other

way to get water but to die of thirst. Then the Bodhisatta asked a

strong man to try to break the slab by pounding it with a heavy

hammer. As last the slab broke and a spring of water as big as a

palm tree trunk gushed out. Thus they saved their lives and went

back home.

From this story, we can learn that the Bodhisatta is having

vÊriya pÈramÊ. He is a leader of this group and he cooperated

whole-heartedly in the task because of his loving-kindness and

compassion. He was able to do on account of genuine loving-

kindness and compassion and he diffused it towards his followers as

well. Finally, he succeeded by the power of the energy included

loving-kindness.

193

JÈtaka aÔÔhakathÈ p-1-124

140

Everyone, therefore, should make vÊriya pÈramÊ for the

welfare of the world as much as he can. Whoever wishes to fulfil that

pÈramÊ, he will get the needed things in the present life because no

one can fail who genetically encourage his work. (VÊriyavato

kiÑnÈma kammaÑ na sijjhati.194)

3.B.6. Conclusion

The art of energy (vÊriya) is an important one and it can lead

to wrong way or right way. If one is bound for wrong way, he will face

in danger and feel suffering in this life and neither true is nor welfare

of any beings. If he is bound for right way, he will see beauties and

feel happiness of life and he will be needed by the world forever.

Therefore, one should straight lead to right way with this

perfection in order to be seen him by the world. This energy is

advantageous to forbearance (khantÊ) because energy can perfectly

get the destination after filling of forbearance (khantÊ). (paÓÉite

paripucchitvÈ, katvÈ vÊriyamuttamaÑ, khantiyÈ pÈramiÑ gantvÈ,

patto sambodhimuttamaÑ.)195

194

ParamatthadÊpanÊ sa~gahamahÈÔÊkÈpÈÔha page-95 195

ApÈdÈna PÈÄi-p.1.7

141

(6) KHANT¢ PŒRAM¢ (Perfection of

Forbearance)

3.C.0. Introduction to KhantÊ

KhantÊ is mentioned immediately after energy: (a) because

forbearance is perfected by energy, as it is said: ―The energetic man,

by arousing his energy, overcomes the suffering imposed by beings

and formations‖; (b) because forbearance is an adornment of

energy, (c) in order to state the causal basis for serenity immediately

after the basis for exertion, for restlessness due to excessive activity

is abandoned through reflective acquiescence in the Dhamma, (d) in

order to show the perseverance of the man of energy, since one who

is patient and free from restlessness perseveres in his work; (e) in

order to show the absence of craving for rewards in a bodhisatta

diligently engaged in activity for the welfare of others, for there is no

craving when he reflects on the Dhamma in accordance with

actuality; and (f) to show that the Bodhisatta must patiently endure

the suffering created by others even when he is working to the

utmost for their welfare. (VÊriyena titikkhÈsiddhito. VÊriyavÈ hi

ÈraddhavÊriyattÈ sattasa~khÈrehi upanÊtaÑ dukkhaÑ abhibhuyya

viharati vÊriyassa titikkhÈla~kÈrabhÈvato. VÊriyavato hi titikkhÈ

sobhati. PaggahanimittaÑ vatvÈ samathanimittavacanato,

assÈrambhena uddhaccadosa ppahÈnavacanato.

DhammanijjhÈnakkhantiyÈ hi uddaccadoso pahÊyati. VÊriyavato

sÈtaccakaraÓavacanato. Khantibahulo hi anuddhato sÈtaccakÈrÊ

142

hoti. AppamÈdavato parahitakiriyÈrambhe paccupakÈrataÓhÈbhÈva

vacanato. YathÈvato dhammanijjhÈne hi sati taÓhÈ nahoti.

ParahitÈrambhe paramepi parakatadukkhasahanabhÈva vacanato

ca vÊriyassa anantaraÑ vuttÈ196.)

I, now, will continue to reveal KhantÊpÈramÊ from various PÈli

texts, in order to understand clearly, the pÈramÊ will be expressed in

detail in the light of its meaning, characteristics, practices, types, and

important observation upon it and its results.

3.C.1. The Meaning of KhantÊ

KhantÊ literally means patience, endurance or forbearance. It

is the endurance of suffering caused by others, or the forbearance of

others' wrong. If anyone scolds, insults or even assaults someone,

he will not become angry. He will not allow a thought of revenge or

retaliation to enter his mind. By his virtue, he tries to put the wrong

doer on the path of righteousness and extends to him thoughts of

love and compassion.

3.C.2. The Characteristic of KhantÊ

KhantÊ has the characteristic of acceptance; its function is to

endure the desirable and undesirable; its manifestation is tolerance

or non-opposition; seeing things as they really are is its proximate

cause. (KhamanalakkhaÓÈ khanti, iÔÔhÈniÔÔhÈsahanarasÈ,

196

SÊlakkhandhava ÔÊkÈ p-69

143

adhivÈsana paccupaÔÔhÈnÈ araÒÒagatasudesako viya,

samÈdhipadaÔÔhÈnÈ, catusaccapadaÔÔhÈnÈ vÈ.197)

3.C.3. The Practeristic of KhantÊ

KhantÊ is a PÈli word that means forbearance or patience. It is

a quality that has ability to keep a person calm and not get annoyed

when affected by unfavourable circumstances. Life is not a bed of

roses or a piece of cake. Someone has to encounter so many

unwanted and unnecessary problems throughout his or her life

whether he or she wishes to face it or not. These problems come

from different sources and situations. They may come from natural

phenomena such as warm or cold weather, rain and wind or strong

animals like lions, tigers, elephants or tiny creatures like mosquitoes,

spiders, dust mites etc. In addition to those sources they may come

from the people living around him and also from his own body and

mind like pains, aches and so on. Therefore, one should have much

forbearance to overcome problems which come through these

sources to affect him. It is true that no one can be away from being

affected by all of the problems, troubles, disturbances and

obstructions just by practising forbearance. However, forbearance

plays a great role in coping with them.

The Buddha said seven methods including forbearance to cut

of different types of problems and cares in SabbÈsavasuttaÑ198.

Those are seven;

197

SÊlakkhandhava ÔÊkÈ p-1-71

144

(1) Insight, (dassanÈ) (2) Control, (saÑvarÈ) (3) Use

(paÔisevanÈ) (4) Endurance (adhivÈsanÈ) (5) Avoidance

(parivajjanÈ) (6) Elimination (vinodanÈ) (7) development

(bhÈvanÈ).

Here endurance is KhantÊ according to this Sutta. When

someone starts reading a book or begins practising a kind of

meditation, after sometimes, in the same posture, the person starts

to experience pain which can cause a disturbance in his mind. In

such a situation one must use patience as much as possible. If not,

one cannot continue it and so one fails to his life. If the pain is

unbearable, one could try to change the posture, stretching one‘s

arms or legs. However, one needs to train oneself to be in one

posture as long as one needs to. The patience is what is necessary

to do so. Also when someone blames, abuses, scolds or criticizes

him, one should be patient enough to analyze it to see whether there

is a reason for such action or is this because of some weaknesses in

the person who does so. If there is any fault in him then one should

correct it. If there is something wrong in the person who does so

then one could ignore it without being annoyed. The Buddha said in

Dhammapada199: ―He abused me, he beat me, he defeated me, he

robbed me, in those who harbour such thoughts hatred is never

appeased. On the other hand, not harbour such thoughts hatred is

appeased.‖ (Akkhocchi maÑ, avadhi maÑ, ajini maÑ, ahÈsi me, ye

ca taÑ nupanayhanti veraÑ tes|pasammati.)

198

M|lapaÓÓÈsa p-1.8 199

Dhammapada aÔÔhakathÈ p-1.29

145

3.C.4. The Types of KhantÊ

There are, in A~guttaranikÈya200, nine causes of anger which

arise in relation to oneself, to friends, loved ones or to one's

enemies. It may also arise regarding actions in the past, present and

future, thus there are nine causes of anger arising with regard to

individuals and with regard to time:

(1) One is angry in relation to oneself, thinking, "he has caused

damage to my interest";

(2) One is angry in relation to oneself, thinking, "he is causing

damage to my interest";

(3) One is angry in relation to oneself, thinking, "he will cause

damage to my interest";

(4) One is angry in relation to one's friends thinking, "he has caused

damage to the interest of my friend";

(5) One is angry in relation to one's friends thinking, "he is causing

damage to the interest of my friend";

(6) One is angry in relation to one's friends thinking, "he will cause

damage to the interest of my friend";

(7) One is angry in relation to one's enemies, thinking, "he has

promoted the interest of my enemies";

200

A. 3. 375

146

(8) One is angry in relation to one's enemies, thinking, "he is

promoting the interest of my enemies";

(9) One is angry in relation to one's enemies, thinking, "he will

promote the interest of my enemies".

In addition to the above nine causes of anger, one can also

become angry if it is raining too heavily or too windy or too hot etc.,

Losing temper over matters about which one should not get angry is

called irrational anger (aÔÔhÈna kopa). It is the mental factor of ill-

will (dosa cetasika) which arises mostly in those having no

reasoning ability. To restrain such irrational anger (aÔÔhÈna kopa)

is to remain without anger (akkodha). (DasayimÈni bhikkhave

ÈghÈtavatth|ni. KatamÈni dasa? AnatthaÑ me acarÊti ÈghÈtaÑ

bandhati, AnatthaÑ me caratÊti ÈghÈtaÑ bandhati, AnatthaÑ me

carissatÊti ÈghÈtaÑ bandhati, piyassa me manÈpassa anatthaÑ

acarÊti, (pa) anatthaÑ carati, (p) anatthaÑ carissati ÈghÈtaÑ

bandhati, appiyassa me amanÈpassa atthaÑ acarÊti, (p) atthaÑ

carati, (p) atthaÑ carissati, ÈghÈtaÑ bandhati, aÔÔhÈne ca kuppati.)

Therefore these ten causes of anger included in irrational

anger (aÔÔhÈnakopa) are called the types of forbearance.

3.C.5. An Important Observation on KhantÊ

KhantÊ pÈramÊ is a very important pÈramÊ those of ten. Of

them, whatever deed is done, only when no expectation for one‘s

well being is can called a pÈramÊ. Even though, the support of

147

equanimity and forbearance is essential to make it stable and firm,

otherwise it can be ruined and broken. KhantÊ is essentially major

role of all KusalaDhamma (SÊla SamÈdhi and PaÒÒÈ) because all

of Kusala Dhamma originally comes from (KhantÊ) forbearance201.

For this reason, special effort has to make to fulfil it as an important

pÈramÊ out of ten pÈramÊs. In truth, for the annihilation of

adhamma in the world, khantÊ is the effective dhamma technique.

The Buddha said in MahÈvagga of DÊghanikÈya ―there is no

dhamma as effective as khantÊ (khantÊ paramaÑ tapo titikkhÈ). In

A~guttara PÈÄi, AÔÔhaka NipÈta202, also have a list of eight kinds

of power of the noble and virtuous is included Forbearance. The

eight kinds of power are:

(1) Crying is the power of children,

(2) Anger is the power of women,

(3) Weapon is the power of robbers,

(4) Sovereignty over wide territories is the power of kings,

(5) Finding fault with others is the power of fools,

(6) Careful scrutinization is the power of the wise,

(7) Repeated consideration is the power of the learned,

201

NamakkÈra ÔÊkÈ, page-208, (SÊla samÈdhi paÒÒÈnaÑ, khantippadhÈkÈraÓaÑ, Sabbepi kusalÈdhammÈ, khantyÈ yattÈva oÉÉhare) 202

A. 3.58

148

(8) Tolerance to wrongs done by others is the power of SamaÓas

and BrÈhmaÓas.

Therefore, forbearance is very essential for SamaÓas and

BrÈhmaÓas and no one can stay in stability in this dispensation

without forbearance because one has to face material condition and

mental condition. Material conditions are natural phenomena such as

weather, animal etc., and mental conditions are eight vicissitude-

gains and loss, disrepute and fate, blame and praise, happiness and

un-happiness in this very life.

Just as there are action and reaction with regard to material

things, there, also, are similarly action and reaction in the mental

sphere. It is in the nature of straight-forward direct order (anuloma).

According to it, if one person hits one, another person also hits him

back. If one person is tough to another, another one also is tough in

return. This nature can exist in both good deeds and bad deeds. It

should be called a downward tendency, going with the stream. The

world in fact moves in this manner. But everything that moves with

the stream is not a pÈramÊ. Only things which move against the

stream have the nature of pÈramÊ and that can only lead towards

the supramundane sphere. Therefore, it is said pÈramÊ and it has

the nature of the reverse order (paÔiloma).

If one wants to fulfil KhantÊ pÈramÊ according to the nature of

paÔiloma, one has to avoid the extremes and follow the middle path

called majjhimapaÔipadÈ. If one person insults another one, another

149

one also will retaliate. It is a reaction of revenge for putting to stop

such actions that will definitely be recurring in future. However, it is

not the right action and it is just an impulsive action called

‗kÈmasukhallikÈnuyoga‘. It belongs to extreme practice

‗antapaÔipadÈ‘203.

On the other hand, one endures it stoically without doing

anything in retaliation; it causes a severe mental strain as one has to

go against one‘s will. Such an effort is called ‗attakilamathÈnuyoga‘.

It also belongs to the extreme practice of antapaÔipadÈ.

If the insult which is adhamma is extinguished by these two

methods, it is not extinguishing by the right dhamma method. The

insult will not be extinguished but will survive and continue its vicious

circle.

It is everybody‘s duty to prevent adhamma from flourishing in

the world. The noble ones are more responsible in this respect than

others. According to this responsibility, it is necessary to use the

correct method for the annihilation of adhamma. That correct method

is to practice forbearance (khantÊ) but extreme practices should be

avoided. Only the middle path should be employed. The pivot of the

middle path is loving-kindness (adosa) but it should be associated

with wisdom and it should not be un-associated with wisdom.

203

The Buddha Peerless Benefactor of Humanity, U Shaw Aung, (Trans) U Hla Maung, Published by Myawaddy Press, Yangon, Myanmar, 1995.

150

When forbearance is employed as the method of the middle

path, it is necessary to know its immediate cause correctly. That is

called correct knowledge (yathÈbh|taÒÈÓa). Only when one

forbears the insults with loving-kindness after scrutinizing them with

correct knowledge (yathÈbh|taÒÈÓa), the forbearance can become

pÈramÊ.

Among the stories of the past existence of the Buddha as

Bodhisatta which concern with KhantÊ pÈramÊ, that of the

KhantivÈda 204 hermit of CatukkanipÈta is outstanding.

Once upon a time, the king named KalÈbu reigned in

VÈrÈÓasÊ. The Boddhisatta was born at that time in a bramana

family. His name was KuÓÉala whose parents had eighty crores

worth of property. When KuÓÉala came of age, his parents sent him

to teacher to learn.

KuÓÉala learnt all of arts that a man could study from the

teacher. Then he returned to his parents. But he did not marry. He

worked together with his parents for wealth. When his parents

passed away, he thought thus: ‗In the world, people want to be

wealthy, to be healthy and to be learned and they, in fact, work for

them ceaselessly. They accumulate wealth and they call themselves

wealthy people. In truth, they are just the victims of worry and

distress. They are, therefore, not happy but are really wretched

people. As such, the way to be really happy is not merely seeking

204

JÈtaka aÔÔhakathÈ- 3.37

151

and accumulating wealth but to give away one‘s wealth in charity.

This was KuÓÉala‘s view regarding wealth.

Then, he thought about his health. He thought that people in

the world wished to be healthy and they took medicines so and did

physical exercises. They had, however, illnesses even though they

took the medicines and the physical exercises. They were, actually,

not healthy. If they genuinely wished to be healthy, it was not enough

just to take medicines and to do physical exercises. They had to

observe morality (sÊla). In fact, only observing morality was the right

way to have good health. This was KuÓÉala‘s view of health.

The people, in world, wanted to be learned; they strove to

acquire various kinds of knowledge. However, the learning and the

knowledge they acquired were not really dependable when it was

needed to decide between right and wrong. They hesitatingly gave

their decisions without knowing exactly. It was not a decision given

after visualizing wisely on the result. If one wanted to do a deed only

after visualising with wisdom, one must practise meditation

(bhÈvanÈ) which only could give real knowledge. Therefore, one

need to practise it to acquire real knowledge because simply

acquiring knowledge was not enough to acquire. This was

KuÓÉala‘s view on learning.

For these reasons, KuÓÉala gave away eighty crores worth of

property left by his parents so that he might attain real happiness,

health and knowledge. Then, he became a hermit, left for the

152

Himalayas and practised meditation. Thus KuÓÉala attained

happiness and what is to be done concern with offering, morality and

meditation, has been done by him.

Then hermit KuÓÉala came from the Himalayas to VÈrÈÓasÊ

to have salt and put up in the garden of King KalÈbu. He was

revered and looked after by the King‘s army commander. One day,

King KalÈbu, accompanied by his dancing girls, visited the garden.

At the time, the King drank; the dancers sang, danced and

entertained him to the best of their ability. The King then fell asleep

in the lap of a dancer. Leaving the king, the other dancers roamed

the garden and came upon the hermit. They paid their respects to

the hermit and heard the words of dhamma from his heart. Thus, the

king has only one dancer with him.

When the king woke up and found himself alone only with one

dancer, he was furious. What greater power had the hermit than he

had to be surrounded by the dancers, he asked. Being filled with

great jealously, he picked up his short sword and rushed to the

hermit. Then he accosted the hermit with the question ‗What is your

doctrine? The hermit replied that his doctrine was forbearance

(KhantivÈda). King KalÈbu said, ‗let‘s see if you can truly forbear or

not.‘ He called his executioners and ordered them to thrash the

Bodhisatta hermit with spiked hips. When he found that the hermit

was not angry, he ordered the executioners to cut off the hermit‘s

legs, hands, ears and nose. When he found that the hermit was still

free from anger, he kicked the hermit and left.

153

At his departure, the army commander came and nursed the

hermit and requested the hermit that if he was at all angry, not to be

angry with the people but with the king. At this request, the hermit

replied that he was not angry with anybody or with the king, and

even prayed for the king‘s long life. Then he passed away.

King KalÈbu was swallowed up by the earth in the garden and

the people of VÈrÈÓasÊ cremated the remains of the hermit with

scented wood.

Out of the ten pÈramÊs, as the Bodhisatta hermit especially

practised KhantÊ pÈramÊ, he was called ‗KhantivÈdÊ‘. He was not

angry when he was thrashed with spiked whips and when his hands,

legs, ears and nose were cut off; he was not angry, he endured it

because his mental power was keen being infused with meditation.

The power of the hermit was the efficiency of his SÊla,

SamÈdhi and PaÒÒÈ. In conformity with the name ‗KhantivÈdÊ‘, he

needed to have mental strength to endure. He had cultivated the

strength of his mind by SÊla, SamÈdhi and PaÒÒÈ. In order to get

the power of patience, one existence is not sufficient. It had to be

cultivated for many existences.

KhantivÈdÊ hermit had cultivated it uncountable lives since the

life of hermit SumedhÈ. No sooner had he cultivated than he had to

become a Buddha.

154

One should, therefore, make great efforts to get forbearance

(KhantÊ), by trying to see really the many existences beyond death

and to develop the strength of one‘s mind. It is not to use the world

for one benefit, but to use oneself for the benefit of the world. Using

oneself thus might, in appearance, seem to be painful but in

essence, it is adorable to all of beings.

3.C.6. Conclusion

The perfection of forbearance (KhantÊpÈramÊ) is the most

important pÈramÊ of ten. One who is fulfilling with this (pÈramÊ) can

be sufficient to accomplish next SaccapÈramÊ because he got

experience of forbearance from terrible mental condition: greed,

hatred, illusion, conceit, wrong view, doubt, etc., which can be

broken of mind. His mind was flexible to accept all perfection

because he sufficiently practises forbearance.