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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.
109
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
113
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
124
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
133
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.