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The term paramita or parami (sanskrit and Pali respectively) means "Perfect" or "Perfection" n!"ddhism# the paramitas refer to the perfection or c"lmination of certain virt"es. The perfections are the most important practices a!odhisattva has to f"lfill in his career for the attainment of!nlightenment.
The term paramita or parami (sanskrit and Pali respectively) means "Perfect" or "Perfection" n!"ddhism# the paramitas refer to the perfection or c"lmination of certain virt"es. The perfections are the most important practices a!odhisattva has to f"lfill in his career for the attainment of!nlightenment.
The term paramita or parami (sanskrit and Pali respectively) means "Perfect" or "Perfection" n!"ddhism# the paramitas refer to the perfection or c"lmination of certain virt"es. The perfections are the most important practices a!odhisattva has to f"lfill in his career for the attainment of!nlightenment.
The term pramit or pram (Sanskrit and Pli respectively) means Perfect or Perfection. n !"ddhism# the paramitas refer to the perfection or c"lmination of certain virt"es. n !"ddhism# these virt"es are c"ltivated as a $ay of p"rification# p"rifying karma and helping the aspirant to live an "no%str"cted life# $hile reaching the goal of &nlightenment. The perfections are the most important practices a !odhisattva has to f"lfill in his career for the attainment of !"ddhahood. &tymologies of the $ords parami and paramita disc"ssed %y several scholars are %asically t$o types. 'ne is to take# for instance# the $ord paramita as consisting of t$o components (para)* (the opposite %ank# the f"rther shore) and (ita* (gone).* Some Pali scholars have also follo$ed this method of etymological e+planations# perhaps %eca"se of s"ch e+pressions as (parag"* and (para) gata* fo"nd in the ,anon. - The other is to take it as a derivative from the $ord parama (highest condition# highest point# %est state# perfection# etc.). . /hammapala states that perfections are the virt"es s"ch as giving# $hich are not destroyed %y craving# conceit and $rong vie$s# and are possessed of compassion and skilf"l means. n Pli# are termed pram that every !odhisattva practises in order to gain S"preme &nlightenment or the discovery of 0o"r 1o%le Tr"ths (Samm2Sam%"ddhahood). The parami in the technical sense of perfections amo"nting to ten in n"m%er occ"rs for the first time in the !"ddhava)sa (!v) of the 3h"ddakanikaya in the Pall tradition.* The ,ariyapitaka (,p) el"cidates some of the paramis.* The ten paramis# according to the !"ddhava)sa# are as follo$s4 -. /ana (generosity5giving) 2 !v v --6. cf. ,p %ook - .. Sila (virt"e5morality) 2 !v v -... cf. ,p %ook . 7. 1ekkhamma (ren"nciation) 2 !v v -.6. cf. ,p %ook 7# 28 9. Pa%%a ($isdom) 2 !v v-7.. :. 8iriya (energy) 2 !v v -76. ;. 3hanti (patience) 2 !v v -9.. 6. Sacca (tr"thf"lness) 2 !v v -96. cf. ,p %ook 7# 82< =. Adhitthana (determination) 2 !v v -:.. cf. ,p %ook 7# 8 >. ?etta (loving2kindness) 2 !v v -:6. cf. ,p %ook 7# <2<8 -@. Apekkha (eB"animity) 2 !v v -;.. cf. ,p %ook 7 <8 7
The 8is"ddhimagga descri%es that thro"gh developing fo"r S"%lime states (fo"r - Toshichi &ndo# !"ddha in Theravada !"ddhism# !"ddhist ,"lt"ral centre# /ehi$ela# p..;6 . T.C. Dhys /avids and Ciliam stede# Pali2&nglish /ictionary# PTS# Eondon# p. 7 Toshichi &ndo# op. cit.# pp..;=2.;> - Assignment !rhama2viharas) F loving kindness (metta)# compassion (kar"na)# altr"istic )oy (m"dita) and eB"animity ("pekkha)G one may reach these ten perfections (paramitas)# namely4 As the Hreat %eing (?ahasattas or !odhisattvas) $ho are concerned a%o"t the $elfare of %eing# not tolerating the s"ffering of %eings# $ishing long d"ration for the vario"s s"ccess achieved %y the %eings# and %eing impartial to all %eings. 22 (-) They give alms (dana) to all %eings so that they may happy# $itho"t investigating $hether they are $orthy or not. 22 (.) n order to avoid doing harm to all %eings they o%serve morality (sila). 22 (7) n order to %ring morality to perfection# they practise themselves in ren"nciation (nekkhamma). 22 (9) n order to "nderstand clearly $hat is %eneficial and in)"rio"s to %eings# they p"rify their $isdom (pa%%a). 22 (:) 0or the sake of the $elfare and happiness of others they constantly e+ert their energy (viriya). 22 (;) Tho"gh having %ecome heroes thro"gh "tmost energy# they are nevertheless f"ll of for%earance (khanti) to$ards the manifold failings of %eings. 22 (6) 'nce they have promised to give or do something# they do not %reak their promise (sacca). 22 (=) Cith "nshaka%le resol"tion (adhitthana) they $ork for the $eal and $elfare of %eings. 22 (>) Cith "nshaka%le kindness (metta) they are helpf"l to all. 22 (-@) !y reason of their eB"animity ("pekkha) they do not e+pect anything in ret"rn. 9
The n"m%er of paramitas in ?ahayana !"ddhism is generally accepted as si+. They incl"de dana (li%erality)# sila (morality)# ksanti (patience)# virya (energy) dhyana (meditation) and pra)%a ($isdom). According to the ,ariypitaka ,ommentary# pram are those virt"es $hich are c"ltivated $ith compassion# g"ided %y reason# "ninfl"enced %y selfish motives# and "ns"llied %y mis%elief and all feelings of self2conceit (mana). As these B"alities are completed and controlled %y the !odhisattva# he is kno$n as s"perior. The actions of a !odhisatta are a%sol"tely selfless# %eing prompted solely %y compassion to$ards all %eings. so %o"ndless is his love and so pervasive is his infinite compassion that "nceasingly thro"gho"t the series of his co"ntless lives he strives to diminish s"ffering# to elevate to greater hono"r the poor and the lo$ly# and to help the needy in every possi%le $ay. Iis heart is f"ll of compassion and he is no act"ated %y a desire for po$er or $orldly possessions. Ie kno$s that fame comes to him "nso"ght as he is $orthy of it. Cith heart f"ll of compassion he $orks for the $eal and happiness of all %eingsG tho"gh al$ays g"ided %y reason. Ie is genero"sly endo$ed $ith all the essential B"alities of %oth head and heart in their f"ll development $hich are dedicated to the 9 8is"ddhimagga# <# .9 . Assignment service of the $orld at large. n serving others a !odhisattva is not act"ated %y a desire for po$er or $orldly possessions. Ie is completely altr"istic in his motives and egoism plays no part in his disinterested activities. Io$ever# these clear2c"t divisions of paramis are mentioned often of /ana and in !"ddhava)sa2atthakatha and else $here reference is made only to some e+amples of paramatthaparami f"lfilled %y the !odhisattva. As a s"mmary of paramitas $e had disc"ssed. So# ne+t $e can contin"e to st"dy the ten perfections in deeply. 1. DNA /na or Henerosity is the first pramita. t confers "pon the giver the do"%le %lessing of inhi%iting immoral tho"ghts of selfishness# $hile developing p"re tho"ghts of selflessness. t %lesseth him that gives and him that takes. A !odhisattva is not concerned as to $hether the recipient is tr"ly in need or not# for his one o%)ect in practising generosity# as he does# is to eliminate craving that lies dormant $ithin himself. The )oy of service# its attendant happiness# and the alleviation of s"ffering are other %lessings of generosity. n e+tending his love $ith s"pernormal generosity# he makes no distinction %et$een one %eing and another# %"t he "ses )"dicio"s discrimination in this generosity. f# for instance# a dr"nkard $ere to seek his help# and# if he $ere convinced that the dr"nkard $o"ld mis"se his gift# the !odhisattva $itho"t hesitation $o"ld ref"se it# for s"ch misplaced generosity $o"ld not constit"te a pram. Sho"ld anyone seek his help for a $orthy p"rpose# then instead of ass"ming a forced air of dignity or making false pretensions# he $o"ld simply e+press his deep o%ligation for the opport"nity afforded# and $illingly and h"m%ly render every possi%le aid. Jet# he $o"ld never set it do$n to his o$n credit as a favo"r conferred "pon another# nor $o"ld he ever regard the man as his de%tor for the service rendered. Ie is interested only in the good act# %"t in nothing else springing from it. Ie e+pects no re$ard in ret"rn# nor even does he crave enhancement of rep"tation from it. A !odhisattva# tho"gh al$ays ready to confer a favo"r# seldom# if ever# stoops to ask one. n the 3anha Ktaka (1o. 99@) it is related that Sakka# attracted %y the e+emplary# virt"o"s life of the !odhisattva# approached him and offered him a %oon. Acceding to SakkaLs kindly reB"est# he $ished for the follo$ing4 -. ?ay har%o"r no malice or hatred against my neigh%o"rM .. ?ay not covet my neigh%o"rLs possessionsM 7 Assignment 7. ?ay cherish no personal affection to$ards othersM 9. ?ay possess eB"animityM Hreatly disappointed# tho"gh f"ll of admiration for the disinterest sho$n# Sakka entreated him to choose yet another %oon. Ie replied422 Chere in the $ood ever d$ell# Chere all alone d$ell # Hrant no disease may mar any peace# 'r %reak my ecstasy. Iearing this# Sakka tho"ght2Cise 3anha# in choosing a %oon# chooses nothing connected $ith food. All he chooses pertain to the ascetic lifeM A !odhisattva e+ercises this virt"e of generosity to s"ch an e+tent that he is prepared to give a$ay not only $ealth and other cherished possessions# %"t also his kingdom# his lim%s and even his children and $ifeG and he is ever ready to sacrifice his o$n life $herever s"ch sacrifice $o"ld %enefit h"manity. n the 8essantara Ktaka (1o. :96) is mentioned that Hotama !odhisattva# $hen he $as %orn as prince 8essantara# in his eight years old# he tho"ght $ith all sincerity4 f one sho"ld need my heart# $o"ld c"t open my %reast# tear it o"t and give itG if one sho"ld need my eyes# $o"ld go"ge them o"t and give themG if one sho"ld need my flesh# $o"ld c"t off $hat he needed. Then# after he married# he gave the a"spicio"s# po$erf"l royal elephant to the people of another kingdom merely %eca"se they had reB"ested. ,onseB"ently he and his $ife and t$o children $ere %anished to a remote area. Chile living in a forest 8essantara gave his children a$ay to K")aka a man $ho came to him asking his children to %e given to him as servants. Eater he gave his $ife too to Sakka $ho $as disg"ised as a !rahmin. The 8yghr Ktaka depicts# in gro$ing terms# an incident in $hich he $illingly and )oyf"lly sacrificed his life for the good and happiness of others. n the Ktakaml the story r"ns as follo$s422 'n one occasion $hen the !odhisattva $as passing thro"gh a forest# accompanied %y his disciple# he sa$ a tigress and her three c"%s near death from starvation. ?oved to compassion# he asked his disciple to sec"re some food for them. This $as %"t a prete+t to send him a$ay# for the !odhisattva tho"ght42 Chy sho"ld search after meat from the %ody of another $hile the $hole of my o$n %ody is availa%leN 0inding other meat is a matter of chance# and may $ell lose the opport"nity of doing my d"ty. This %ody %eing fo"l and a so"rce of s"ffering# he is not $ise $ho $o"ld not re)oice at its %eing spent for the %enefit of another. There are 9 Assignment %"t t$o things that make one disregard the grief of another 22 attachment to one*s o$n pleas"re and the a%sence of the po$er of helping. !"t cannot take my pleas"re $hile another grieves# as long as am a%le to help him. Chy sho"ld # therefore# %e indifferentN !y casting myself do$n this precipice# sacrifice my misera%le %ody $hich $ill feed the tigress# th"s preventing her from killing the yo"ng ones and saving the yo"ng ones from dying %y the teeth of their mother. 0"rthermore# %y so doing set an e+ample to those $hose longings are for the good of the $orld. enco"rage the fee%leG gladden those $ho "nderstand the meaning of charityG and inspire the virt"o"s. And finally that opport"nity yearned for# $hen may have the opport"nity of %enefiting others %y offering them my o$n lim%s# shall o%tain it no$# and acB"ire %efore long the Samm Sam%"ddhahood 22 S"preme &nlightenment. Thinking th"s# he cast himself do$n the precipice sacrificing his life for the $elfare of those helpless %eings. There is a similar story in 1evari Kataka (the 1epalese version). /ealing $ith the !odhisattvaLs mode of practising /na# an interesting acco"nt appears in an important te+t of the ,ariy Pitaka ,ommentary. n giving food the !odhisattva intends there%y to endo$ the recipient $ith long life (ay")# %ea"ty (vanna)# happiness (s"kha)# strength (%ala)# $isdom (pa%%a)# and the Iighest 0r"it (ni%%na). Ie gives thirsty %eings to drink (pana) $ith the o%)ect of B"enching the thirst of passionG garments to o%tain moral shame and moral dreadG conveyances to c"ltivate psychic po$ersG odo"rs for the scent of sla (?orality)G garlands and "ng"ents to gain the glory pertaining to the !"ddhaLs virt"es# seats to $in the seat of &nlightenmentG lodging $ith the hope of serving as a ref"ge to the $orldG lights to o%tain the five kinds of eyes 22 namely# the physical eye# the eye of $isdom# the /ivine &ye# the !"ddha &ye# and the &ye of 'mniscienceG forms to possess the !"ddha a"raG so"nds to c"ltivate a voice as s$eet as !rahmaLsG tastes so that he may %e pleasing to allG contacts to gain the delicate organism of a !"ddhaG medicine for the sake of deathlessness (1i%%na). Ie emancipates slaves in order to deliver men from the thraldom of passionsG reno"nces children to develop the paternal feeling to$ards allG reno"nces $ives to %ecome the master of the $orldG reno"nces kingdoms to inherit the kingdom of righteo"sness. :
!esides revealing the altr"istic attit"de of a !odhisattva# these lofty aspirations : ,ariyapitakattakatha2pakinnakakatha p.7@; : Assignment disclose his disinterested efforts for the amelioration of mankind. 2. SLA ,om%ined $ith this s"pernormal generosity of a !odhisattva is his virt"o"s cond"ct (sla). The meaning of the Pli term is discipline. t consists of d"ties that one sho"ld perform (critta) and a%stinences $hich one sho"ld practise (vritta). These d"ties to$ards parents# children# h"s%and# $ife# teachers# p"pils# friends# monks# s"%ordinates# etc.# are descri%ed in detail in the Siglovda S"tta of /igha 1ikaya. A !odhisattva $ho f"lfils all these ho"sehold d"ties (critta sla) %ecomes tr"ly a refined gentleman in the strictest sense of the term. Apart from these o%ligatory d"ties he endeavo"rs his %est to o%serve the other r"les relating to vritta sla (morality) and th"s lead an ideal !"ddhist life. As life is precio"s to all and as no man has the right to take a$ay the life of another# he e+tends his compassion and loving2kindness to$ards every living %eing# even to the tiniest creat"re that cra$ls at his feet# and refrains from killing or ca"sing in)"ry to any living creat"re. t is the animal instinct in man that prompts him mercilessly to kill the $eak and feast on their flesh. Chether to appease oneLs appetite or as a pastime it is not )"stifia%le to kill or ca"se a helpless animal to %e killed %y any method $hether cr"el or h"mane. And if it is $rong to kill an animal# $hat m"st %e said of slaying h"man %eings# ho$ever no%le the motive may at first sight appear. 0"rthermore# a !odhisattva a%stains from all forms of stealing# direct or indirect# and th"s develops honesty# tr"st$orthiness and "prightness. A%staining from miscond"ct# $hich de%ases the e+alted nat"re of man# he tries to %e p"re and chaste in his se+ life. Ie avoids false speech# harsh lang"age# slander# and frivolo"s talk and "tters only $ords $hich are tr"e# s$eet# peacea%le and helpf"l. Ie avoids into+icating liB"ors $hich tend to mental distraction and conf"sion# and c"ltivates heedf"lness and clarity of vision. A !odhisattva $o"ld adhere to these five principles (pa%casila) $hich tend to control deeds and $ords# $hether against his o$n interests or not. 'n a proper occasion he $ill sacrifice not only possessions and $ealth %"t life itself for the sake of his principles. t sho"ld not %e "nderstood that a !odhisattva is perfect in his dealings in the co"rse of his $anderings in Samsra. !eing a $orldling# he possesses his o$n failings and limitations. ,ertain Ktakas like the 3anavera Ktaka (1o. 7-=) depict him as a very desperate high$ay ro%%er. This# ho$ever# is the e+ception rather than the r"le. ; Assignment The great importance of this perfection is descri%ed in the Slavimamsa Ktaka (1o. 7;.) $here the !odhisattva says4 Apart from virt"e $isdom has no $orth. n praise of sla (morality)# the fo"ndation of all other higher virt"es# 8en. !"ddhaghosa has %een also $ritten in the 8is"ddhimagga. . N!""#A$$A The third paramita is nekkhamma (Den"nciation). Ierein the nekkhamma implies %oth ren"nciation of $orldly pleas"res %y adopting the ascetic life and the temporary inhi%ition of Iindrances (nivarana) %y Khnas (&cstasies). A !odhisattva is neither selfish nor self2possessive %"t is selfless in his activities. Ie is ever ready to sacrifice his happiness for the sake of others. Tho"gh he may sit in the lap of l"+"ry# immersed in $orldly pleas"res# he may comprehend their transitoriness and the val"e of ren"nciation. DealiOing th"s the vanity of fleeting material pleas"res# he vol"ntarily leaves his earthly possessions# and donning the simple ascetic gar%# tries to lead the Ioly Eife in all its p"rity. Iere he practices the higher morality to s"ch an e+tent that he %ecomes practically selfless in all his actions. 1o ind"cement $hether fame# $ealth# hono"r# or $orldly gain# co"ld ind"ce him to do anything contrary to his principles. As a r"le# ho$ever# the practice of ren"nciation is not o%served %y a !odhisattva. n the 3"sa Ktaka (1o. :7-)# for instance# the !odhisattva $as s"%)ected too m"ch h"miliation o$ing to his "nrestrained desire to $in the hand of the %ea"tif"l princess Pa%hvati. Again in the /arm"kha Ktaka (1o. 767) it is mentioned that a Pacceka !"ddha# B"ondam friend of the !odhisattva# approached him and said4 Pleas"res of sense are %"t morass and mire# The triply2rooted terror them call. 8apo"r and d"st have proclaimed them# Sire# !ecome a %rother and forsake them all. Ie promptly replied4 nfat"ate# %o"nd and deeply stained am # !rahmin# $ith pleas"res# fearf"l# they may %e. !"t love life# and cannot them denyG Hood $orks "ndertake contin"ally. 6 Assignment n the period of a !"ddhaless ,ycle a !odhisattva $o"ld adopt the life of an ascetic and lead the holy celi%ate life in solit"de. f %orn in a !"ddha ,ycle# he $o"ld lead the life of a !hikkh" in a strict accordance $ith the r"les that pertain thereto. An ideal !hikkh" $ho leads an e+emplary life is a %lessing to himself and others. Ie teaches %oth %y e+ample and %y precept. Cithin he is p"re# $itho"t he p"rifies. Ie is very stren"o"s in $orking for his inner spirit"al development# catering at the same time for the spirit"al needs of those lesser %rethren and sisters. Ie is no %"rden to society %eca"se he gives no tro"%le to any. Ie is like the %ee that e+tracts honey from the flo$er $itho"t damaging it. Ie possesses no property for he has reno"nced everything $orldly. Iis needs are fe$# and contentment is his $ealth. Ie repents not for the past# nor is he $orried a%o"t the f"t"re. Ie lives in the present# free from all responsi%ilities and trammels of the $orld. Ie is ready to $ander $herever he chooses for the good and happiness of others# $itho"t clinging to any a%ode. Ander all vicissit"des of life he maintains a %alanced mind# Iis free services are al$ays at the disposal of others. %. PA&& 1ekkhamma is follo$ed %y pa%% (Cisdom or 3no$ledge). t is the right "nderstanding of the nat"re of the $orld in the light of transiency (anicca)# sorro$f"lness (d"kkha) and so"llessness (anatt). A !odhisattva meditates on these three characteristics %"t not to s"ch an e+tent as to attain Arahantship# for to do this $o"ld %e deviating from his Hoal. At the same time !odhisattva does not disparage $orldly $isdom. Ie tries to acB"ire kno$ledge even from his servants. 1ever does he sho$ any desire to display his kno$ledge# nor is he ashamed to plead ignorance even in p"%lic# for "nder no circ"mstances does he ever prove to %e a charlatan. Chat he kno$s is al$ays at the disposal of others# and that he imparts to them "nreservedly. Ie tries his %est to lead others from darkness to light. 3no$ledge has three kinds. The first is kno$ledge acB"ired orally (s"tamaya pa%%). n the ancient days $hen printing $as not in vog"e kno$ledge $as acB"ired %y hearing 22 hence a learned man $as then called %ah"ss"ta (he $ho has heard m"ch)# corresponding to &nglish er"dition. The second kind of kno$ledge is acB"ired %y tho"ght (cintmaya pa%%). The practical scientific kno$ledge of the Cest is the direct o"tcome of this kind of kno$ledge. The third is a s"perior kind of kno$ledge acB"ired %y meditation and contemplation (%hvanmaya pa%%). t is %y s"ch meditation that one realiOes int"itive tr"ths $hich are %eyond logical reasoning. !hvan or meditation is not a passive reverie# %"t an energetic striving. t leads to self2elevation# self2discipline# self2control# and self2ill"mination. t is a heart tonic as = Assignment $ell. Cisdom is the ape+ of !"ddhism. t is the first factor in the 1o%le &ightfold Path (sammditthi). t is one of the seven 0actors of &nlightenment (dhamma vicaya sam%o))hanga). t is one of the fo"r means of Accomplishment (vimansa2iddhipda). t is one of the five Po$ers (pa%%%ala) and one of the five controlling 0ac"lties (pa%%indriya). t is $isdom that leads to p"rification and to final /eliverance. '. ()*)+A ,losely allied $ith pa%%($isdom) is viriya (&nergy or Perseverance). Iere viriya does not mean physical strength tho"gh this is an asset# %"t mental vigo"r or strength of character# $hich is far s"perior. t is defined as the persistent effort to $ork for the $elfare of others %oth in tho"ght and deed. 0irmly esta%lishing himself in this virt"e# the !odhisattva develops self2reliance and makes it one of his prominent characteristics. The viriya of a !odhisattva is clearly depicted in the ?ah)anaka Ktaka (1o. :7>). Ship$recked in the open sea for seven days he str"ggled on $itho"t once giving "p hope "ntil he $as finally resc"ed. 0ail"res he vie$s as steps to s"ccess# opposition ca"ses him to do"%le his e+ertion# and dangers increase his co"rage. ,"tting his $ay thro"gh diffic"lties# $hich impair the enth"siasm of the fee%le# s"rmo"nting o%stacles# $hich dishearten the ordinary# he looks straight to$ards his goal. 1or does he ever stop "ntil his goal is reached. n certain respects viriya plays an even greater part than pa%% in the achievement of the goal. n one $ho treads the 1o%le &ightfold Path# Dight &ffort (sammvyma or viriya) s"ppresses the arising of evil states# eradicates those $hich have arisen# stim"lates good states# and perfects those good states $hich have already arisen. t serves as one of the seven 0actors of &nlightenment (viriya sam%o))hanga). t is one of the fo"r ?eans of Accomplishment (viriyiddhipda). t is viriya that performs the f"nction of the fo"r modes of Dight &ndeavo"r (sammappadhna). t is one of the five Po$ers (viriya %ala) and one of the five controlling 0ac"lties (viriyindriya). 8iriya therefore may %e regarded as an officer that performs nine f"nctions. t is effort co"pled $ith $isdom that serves as a po$erf"l hand to achieve all ends. ,. "#ANT) As important as viriya is khanti. t is the patient end"rance of s"ffering inflicted "pon oneself %y others# and the for%earance of others* $rongs. > Assignment A !odhisattva practises patience to s"ch an e+tent that he is not provoked even $hen his hands and feet are c"t off. n the 3hantivdi Ktaka# (1o. 7-7) it appears that not only did the !odhisattva cheerf"lly end"re the tort"res inflicted %y the dr"nkard king# $ho mercilessly ordered to c"t off %odhisattva*s hands and feet# nose and ears# %"t reB"ited those in)"ries $ith a %lessing. Eying on the gro"nd# in a deep pool of his o$n %lood# $ith m"tilated lim%s# the !odhisattva said4 Eong live the king# $hose cr"el hand my %ody th"s has marred. P"re so"ls like mine s"ch deeds as these $ith anger neLer regard. 'f his for%earance it is said that $henever he is harmed he thinks of the aggressor4 This person is a fello$2%eing of mine. ntentionally or "nintentionally myself m"st have %een the so"rce of provocation# or it may %e d"e to a past evil kamma of mine. As it is the o"tcome of my o$n action# $hy sho"ld har%o"r ill2$ill to$ards himN t may %e mentioned that a !odhisattva is not irritated %y any man*s shameless cond"ct either. Admonishing Iis disciples to practise for%earance# the !"ddha says in the 3akacPpama S"tta4 Tho"gh ro%%ers# $ho are high$ay men# sho"ld sever yo"r lim%s $ith a t$o2 handled sa$ yet if yo" there%y defile yo"r mind# yo" $o"ld %e no follo$er of my teaching. Practising patience and tolerance# instead of seeing the "gliness in others# a !odhisattva tries to seek the good and %ea"tif"l in all. -. SA..A Tr"thf"lness or sacca is the seventh Perfection. !y sacca is here meant the f"lfillment of oneLs promise. This is one of the salient characteristics of a !odhisattva# for he is no %reaker of his $ord. Ie acts as he speaks# he speaks as he acts (yathvd tathakr yathkri tathvdi). According to the Irita Ktaka (1o. 97-) a !odhisattva# in the co"rse of his life*s $anderings# never "tters an "ntr"th altho"gh at times he may violate the other fo"r precepts. Tr"th he hides not even to %e polite. Ie makes tr"th his g"ide# and holds it his %o"nden d"ty to keep his $ord. Ie ponders $ell %efore he makes his promise# %"t once made the promise is f"lfilled at any cost# even that of his life. -@ Assignment n the Iiri Ktaka (1o. 7;7) the !odhisattva advises to keep the promises and not to promise if they are "na%le to f"lfill. Again# the ?ah S"tasoma Ktaka (1o. :76) reco"nts that to f"lfill a promise the !odhisattva $as prepared even to sacrifice his life. A !odhisattva is tr"st$orthy# sincere and honest. Chat he thinks# he speaks. There is perfect harmony in his tho"ghts# $ords and deeds. Ie is consistent and straightfor$ard in all his dealings. Ie is no hypocrite since he strictly adheres to his high principles. There is no difference %et$een his inner self and his o"t$ard "tterance. Iis private life accords $ith his p"%lic life. Ie does not "se flattery to $in the hearts of others# does not e+alt himself to $in their admiration# does not hide his defects or vainly e+hi%it his virt"es. The praise$orthy he praises $itho"t malice# the %lame$orthy he %lames )"dicio"sly# not $ith contempt %"t o"t of compassion. &ven the tr"th he does not al$ays "tter. Sho"ld s"ch "tterance not %e cond"cive to the good and happiness of others# then he remains silent. f any tr"th seems %eneficial to others# he "tters it# ho$ever detrimental to himself it may %e. And he hono"rs the $ord of others as he hono"rs his o$n. /. AD#)TT#NA The eighth paramita is adhitthna $hich may %e translated as resol"te determination. Citho"t this firm determination the other perfections cannot %e f"lfilled. t is compared to the fo"ndation of a %"ilding. This $ill2po$er forces all o%str"ctions o"t of the !odhisattva*s path# and no matter $hat may come to him# sickness# grief# or disaster 22he never t"rns his eyes a$ay from his goal. 0or instance# the !odhisattva Hotama made a firm determination to reno"nce his royal pleas"res and gain &nlightenment. 0or si+ years his $as a s"perh"man str"ggle. Ie had to end"re manifold hardships and face inn"mera%le diffic"lties. At a cr"cial moment $hen he most needed their help# his five favo"rite disciples deserted him. Jet he did not give "p his effort. Iis enth"siasm $as redo"%led. Ie strove on alone and event"ally achieved the goal. 0. $!TT The most important of all pramis is mett (Skt. maitri). There is no gracef"l &nglish eB"ivalent for mett. t may %e rendered as %enevolence# good$ill# friendliness# or loving2kindness# and is defined as the $ish for the happiness of all %eings $itho"t e+ception. t is this mett that prompts a !odhisattva to reno"nce personal deliverance for the sake of others. Ie is permeated $ith %o"ndless good$ill to$ards all %eings irrespective of caste# creed# colo"r# or se+. Since he is the -- Assignment em%odiment of "niversal love he fears none# nor is he feared %y any. Cild %easts in lonely )"ngles are his loving friends. Iis very presence amongst them fosters their m"t"al friendliness. Ie ever cherishes in his heart %o"ndless good$ill to$ards all that lives. ?ett# in !"ddhism# sho"ld %e differentiated from personal affection or ordinary carnal love. 0rom affection come fear and grief# %"t not from mett. n e+ercising this loving2kindness one sho"ld not ignore oneself. ?ett sho"ld %e e+tended to$ards oneself eB"ally $ith others. ?ett of a !"ddhist em%races the $hole $orld# incl"ding himself. n the ?ah2/hammapla Ktaka (1o. 7=:)# it appears that the yo"ng !odhisattva# e+tended his loving2kindness# in eB"al meas"re# to$ards his cr"el father $ho ordered him to %e tort"red and killed the $icked e+ec"tioner# his loving# $eeping mother# and his h"m%le self. Eoving2kindness possesses a mystic po$er# $hich can easily infl"ence %eings far and near. A p"re heart that radiates this %eneficent force is capa%le of transforming $ild %easts into tame ones# m"rderers into saints. As one loves others# so is one loved %y them. 1o opposing forces# no hostile vi%rations# and no negative tho"ghts can affect one $ho is so protected %y this a"ra of loving2kindness. Cith mind at peace# he $ill live in a heaven of his o$n creation. &ven those $ho contact him $ill also e+perience that %liss. Chen one ha%it"ally feels loving2kindness and demonstrates it in $ords and deeds# $ater2tight compartments dissolve a$ay. /istinctions grad"ally disappear# and the is a%sor%ed in the all. 1ay# there $ill %e no at all. 0inally one $ill %e a%le to identify oneself $ith all# the c"lmination of mett. A !odhisattva e+tends this mett to$ards every living %eing and identifies himself $ith all# making no distinction $hatsoever of caste# creed# colo"r# or se+. t is this !"ddhist mett that attempts to %reak all the %arriers $hich separate one from another. To a !odhisattva there is no far and near# no enemy or foreigner# no renegade or "nto"cha%le# since "niversal love# realiOed thro"gh "nderstanding# has esta%lished the %rotherhood of all living %eings. A !odhisattva is a tr"e citiOen of the $orld# ever kind# friendly# and compassionate. 11. 2P!""# The last Perfection is "pekkh or eB"animity. The Pli term "pekkh is composed of "pa# $hich means )"stly# impartially or rightly (y"ttito) and ikkha# to see# discern or vie$. The etymological meaning of the term is discerning rightly# vie$ing )"stly# or -. Assignment looking impartially# i.e. $itho"t attachment or aversion# $itho"t favo"r or disfavo"r. Iere the "pekkha is not "sed in the sense of indifference or ne"tral feeling. The most diffic"lt and the most essential of all perfections is this eB"animity# especially for a layman $ho has to live in an ill2%alanced $orld $ith fl"ct"ating fort"nes. Slights and ins"lts are the common lot of h"manity. Amidst all s"ch vicissit"des of life a !odhisattva tries to stand "nmoved like a firm rock# e+ercising perfect eB"animity. n times of happiness and adversity# amidst praise and %lame# loss and gain# he is even2%alanced. Eike a lion that does not trem%le at any so"nd# he is not pert"r%ed %y the poisoned darts of "nc"r%ed tong"es. Eike the $ind that does not cling to the meshes of a net# he is not attached to the ill"sory pleas"res of this changing $orld. Eike a lot"s that is "nsoiled %y the m"d from $hich it springs# he lives "naffected %y $orldly temptations# ever calm# serene and peacef"l. As no $aves %reak the calm of oceanLs depths# "nr"ffled sho"ld his mind %e. ; 0"rthermore# a !odhisattva $ho practises "pekkh metes o"t )"stice to all $itho"t %eing infl"enced %y desire (chanda)# hatred (dosa)# fear (%haya)# and ignorance (moha). t $ill %e seen from the a%ove Perfections that !odhisattvahood is in its entirety# a co"rse of self2sacrifice# discipline# ren"nciation# deep insight# energy# for%earance# tr"thf"lness# determination# %o"ndless love# and perfect mental eB"ili%ri"m. *eferences3 -. ?ahathera 1arada# The !"ddha and Iis Teachings# !"ddhist P"%lication Society# 3andy# ->>6# .. C.H. Ceeraratne (&ditor2in ,hief)# &ncyclopaedia of !"ddhism# vol. 8# p"%lished %y the Hovernment of Sri Eanka# .@@9. 7. Toshiichi &ndo# !"ddha in Theravada !"ddhism# !"ddhist ,"lt"ral ,entre# /hehi$ela# .@@.. ; See ,halmers# !"ddha*s Teachings# p...- -7