MAUNG, YANGON MYANMAR The Buddha PEERLESS BENEFACTOR OF HUMANITY, Page-71, U SHWE AUNG, TRANS, U HLA

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1 iii PREFACE PÈramÊs (perfections) is the most essential one, for those people, who desire to be the Buddha, PaccekaBuddha (solitary Buddha), AggasÈvaka (chief disciples), MahÈsÈvaka (great disciples) and PakatisÈvaka (ordinary disciples), and who wish peaceful world, who wish to be great and grand and liberated from SaÑsÈra (the round of rebirths). For the liberation from the round of rebirths (SaÑsÈra), which is the second factor for the accomplishment of PÈramÊs, is to make effort to keep out the 'ego-clinging' (atta) from every deed. The effort to keep out the 'ego-clinging' (atta) from every deed is to exterminate craving (taóhè), which is Samudaya sacca, the Noble truth of the cause of Dukkha. If, in every action, the 'ego-clinging' (atta) is exterminated to a small extent, the PÈramÊ is accomplished to that extent; if the 'ego-clinging' is exterminated to a large extent; the PÈramÊs is accomplished to a large extent. If the 'egoclinging' is exterminated completely, the PÈramÊs is accomplished entirely. NibbÈna, in fact, is the name of extermination of craving (ego-clinging). The more he can eradicate craving, the more he can become near to NibbÈna. That is why, to be liberated from the round of rebirths, one has to eradicate craving. Eradicating craving in every action is the fulfillment of PÈramÊs, and fulfillment of PÈramÊs is the task of the Noble Ones. PÈramÊs mean deeds those who have done for the welfare of the world without any regard to personal gain or interest, or

2 iv those who have done for liberation from the round of rebirth. In striving for the welfare of the world, there is immeasurable energy or power. PaÒÒÈya na bhave ÔhÈnaÑ, dayèya na same thiti 1. In striving for the welfare of the world, there is no energy or power as great as karuóè (compassion); there is no energy or power as great as paòòè (knowledge). In fact, PÈramÊs includes karuóè (compassion) as well as paòòè (knowledge). That is the reason why the noble ones can exercise karuóè and pay no attention to self-interest, work for the welfare of the world. They also can aim at the attainment of NibbÈna which is the liberation from the round of rebirths, by eradicating craving and greed with paòòè. The Noble Ones who have both karuóè and paòòè and who have fulfilled PÈramÊs accomplish Lokuttara deeds (for attainment of maggas and phalas) while working for the good of the world. The Noble Ones perform the ten kinds of basic tasks for the welfare of the world in daily life. They are also called ten kinds of PÈramÊs (perfections). They are shown as follows: (1) DÈna is translated as almsgiving or generosity. It means giving away, making a gift or offering or sharing something with someone. Sacrifice also is included in DÈna because the Bodhisatva ultimately sacrifices himself in DÈnapÈramÊ. In every task, some kind of sacrifice is usually called for. 2. SÊla is controlling of the three bodily misdeeds and the four verbal misdeeds (VÈrittasÊla) 2 ; and cultivating virtuous habits 1 The Buddha PEERLESS BENEFACTOR OF HUMANITY, Page-71, U SHWE AUNG, TRANS, U HLA MAUNG, YANGON MYANMAR 1995.

3 v (CÈrittasÊla). The latter means pay respect (ApacÈyana) to the Buddha, Dhamma, SaÑgha, and to parents, teachers, and those who senior in age, status, or morality; or helping anyone with a meritorious deed as if it were one s own undertaking (VeyyÈvecca). If one does the task with pure volition and pays attention to respect regard with person (apacèyana, veyyèvecca), and keeps from physical and verbal actions (VÈritta sêla), it is the fulfilling of the perfection of morality (CÈritta sêla), SÊla PÈramÊ. 3. Nekkhamma means to give up or to renounce the worldly pleasures. In other words, it means retirement into solitary life, in search of the highest truth and peace. If one accomplishes the task without any hope or longing whatever for material affluence, high offices or honour, leadership, respect by others, fame or other privileges, but does the task accepting it as worthy and it is the fulfilling of the perfection of Renunciation, Nikkhemma PÈramÊ. 4. PaÒÒÈ means wisdom, right understanding. It is not mere wisdom or knowledge, but it is the wisdom which leads to the complete realization of truths. If one does the task, not regarding it as the highest advantage for oneself, but regarding it as of the highest advantage to the world, using physical and mental capabilities to the utmost, studying its causes and effects, it is the fulfilling of the perfection of wisdom, PaÒÒÈ PÈramÊ. 5. VÊriya literally means virility, perseverance, effort, energy and it supports to phenomenon that is associated with it. If one does the task with unremitting zeal and energy for the wellbeing of 2 PS.1.p-44 (SÊlanti-cetanÈ sêlañ, cetathikañ sêlañ, sañvaro sêlañ, avêtikkamo sêlañ)

4 vi the world, it is the fulfilling of the perfection of diligence, VÊriya PÈramÊ. 6. KhantÊ literally means patience, endurance or forbearance. It is the endurance of suffering caused by others, or the forbearance of others' wrong. If one does the task undaunted by the difficulties and obstacles encountered from the world, it is the fulfilling of the perfection of forbearance, KhantÊ PÈramÊ. 7. Sacca means truthfulness or keeping one s promise. Here Sacca does not mean simply telling the truth but fulfilling one s engagement or keeping one s word, assurance or promise even at the point of death. If one dose the task believing to deserve and without betraying this belief physically, verbally and mentally, faithfully goes on with the task in accordance with this belief, it is the fulfilling of the perfection of truth, Sacca PÈramÊ. 8. AdhiÔÔhÈna literally means determination, resolution or fixedness of purpose. It can be regarded as a foundation for all the perfection, because without a firm determination one cannot fulfill the other pèramitas. If one does the task, though he has to change the manner, in which it is being done to be in keeping with the changing times and conditions, he does not let any deviation from the original aim. It is the fulfilling of the perfection of resolution, AdhiÔÔhÈna PÈramÊ. 9. Metta is translated as loving-kindness; it means friendliness, goodwill, benevolence and the wish for other beings and happiness of all of living beings without any discrimination. If one does the task with genuine loving-kindness upon the surrounding world, the loving-kindness which can enable one to

5 vii renounce one's life, wealth and riches for the sake of the world, it is the fulfilling of the perfection of loving-kindness, Metta PÈramÊ. 10. UpekkhÈ is translated as equanimity, impartiality or keeping a well-balance mind without attachment and detachment or favor and disfavor. If one does the task, with composure, unperturbed or unmoved by praise or threats but keeping his mind steadfastly on the work in hand, it is the fulfilling of the perfection of equanimity, UpekkhÈ PÈramÊ. Everyone should fulfill these perfections in present time because the world is facing problems and is in difficulty. The Buddha also said in RaÔÔhapÈla Sutta 3 that (1) the instable world is brought to an end, (Upaniyyati loko addhuvo) (2) the world has no refuge, no guard (AtÈÓo loko anabhissaro) (3) the world is not owned by anybody, so one must go on leaving everything, (Assako loko, sabbañ pahèya gamanêyañ) (4) the world is in deficiency and is unsatisfied, and a slave to craving (Uno loko atitto taóhèdèso). Perfections (PÈramÊs) of the Buddha are to be peace and security and to stay in stability in daily life. Those who wish to be peace and security and to stay happily, carry them through in this very life. Therefore, A Comparative Study of the Ten Perfections have been completely done. The Chapter Scheme The thesis is arranged in five chapters. Chapter-First deals with The Introduction to Buddhist Literature and PÈramÊs (Perfections). In this chapter, I have explained TheravÈda 3 MajjhimapaÓÓÈsapÈÄi, page

6 viii TipiÔaka literature, the different ten perfections between TheravÈda and MahÈyÈna, the meaning of PÈramÊs in detail, action of PÈramÊs, main characteristic of PÈramÊs which are (1) its aim is to have compassion on others and (2) to liberate from the round of rebirths, level of perfections which are ten in ordinary perfections, ten in higher perfections, and ten in supreme perfections and the PÈramÊs of Buddha, Paccekabuddha and Buddha's disciples. In this chapter, I have specifically mentioned the PÈramÊs from the TheravÈda point of view. Although ten PÈramÊs (PÈramitÈ) are accepted in Buddhist literature, some texts like MahÈvastu (iii,226), Lalitavistara etc., mention only the six PÈramitÈs (perfections). They are as follows: 1. DÈna pèramitè: 2. SÊla pèramitè: 3. KsÈnti (kshanti) pèramitè: 4. VÊriya pèramitè: 5. DhyÈna pèramitè: 6. PrajñÈ (PaÒÒÈ pèäi) pèramitè: However, according to Dasabh mikasutra and MahÈvyuttpatt in MahÈyÈna tradition the ten PÈramitÈs (perfections) are expressed out of them four are different from the TheravÈda tradition. They are UpÈya Kausalya PÈramitÈs (Perfection of Skillfulness), PraÓidhÈna PÈramitÈ (Perfection of Compassion and Prayer), Bala PÈramitÈ (Perfection of Strength) and JÒÈna PÈramitÈ (Perfection of Knowledge). Perfection of Skillfulness (UpÈya Kausalya PÈramitÈ) is some kinds of knowledge and the Buddha used the expedient or partial method in his teaching until near the end of his days, when

7 ix he elaborated it to the revelation of reality, or the preaching of his final and complete truth. Perfection of Compassion and Prayer (PraÓidhÈna PÈramitÈ) is conduciveness to peace and order in the individual and social life. They believed that the man of prayer will be at peace with himself and with the whole world. Prayer is the only means of bringing about orderliness and peace and repose in our daily acts according to MahÈyÈna. Perfection of Strength (Bala PÈramitÈ) is the moral, mental and physical power of the super human being, that is, Bodhisattva. The Bala is essential for him to discharge the social obligations and missionary activities. They are: faith (sraddhè, saddhè pèäi), energy (vêrya), mindfulness (smrti, sati pèäi), concentration (samèdhi) and wisdom (prajòè). In some texts, merit (puóya), wisdom (prajòè) knowledge (jòèna), ksènti (mental peace) and vêrya (energy) are described. Perfection of Knowledge (JÒÈna PÈramitÈ) is the essential clarity and definite sensibility of a mind that no longer clings to reify concepts of any kind. It is direct and sustained awareness of the truth, for a Boddhisattva. These four PÈramitÈs (perfections) were appended in later MahÈyÈna texts. Perfection of Meditation (DhyÈna PÈramitÈ) is inner peace and calmness even for those who are staying in household life. According to PÈÄi TipiÔaka, this perfection can bring to JhÈna state or insight knowledge (Maggas and Phalas) for those who are excitedly willing to practise this taught by the Buddha. However, this (PÈramÊs) pèramitès is special for recluses,

8 x though not prohibited for householders. This perfection also is expressed in this chapter. Chapter-Second, deals with DÈnapÈramÊ, SÊlapÈramÊ and NekkhammapÈramÊ. In this chapter, meaning of them, their characteristic, how to practise them in this very life, their types and important observation upon them and their results were mentioned. In DÈnapÈramÊ, it is seen that one who offers to something should be carefully and at appropriate time, with his hand, with reverence and esteem, with kindness and happiness, the granting of safety or security which is quality of a donator. And one who offers to something which is qualified offering should be property earned in accordance with honest, moral and also avoid to these de-meritorious forms of offering: gift of intoxicants 'majja-dèna, holding of festivals samajja-dèna, provision of prostitutes for sexual enjoyment Itthi-dÈna, dispatch of bulls into a herd of cows for mating Usabha-dÈna and drawing and offering of pictures that can lead stimulation of sex or sex-arousal 'Cittakamma-dÈna. In SÊlapÈramÊ, it is discussed that virtue is twofold as avoidance (vèritta) and performance (cèritta). One should keep away himself from killing and injuring others, (pèóètipèta), accepting what is not given (adinnèdèna), unchastely (kèmesumicchècèra), false speech (musèvèda), slander (pisuóavècè), harsh speech (pharusavècè), idle chatter (samphapplèpa), covetousness (abhijjhè), ill-will (byèpèda), wrong view (micchèdiôôhi), these are called VÈrittasÊla.

9 xi In NekkhammapÈramÊ, it was discussed that one who wishes to fulfill should try to give up these thoughts, they are: sensuous thought, hateful thought, and cruel thought. Everywhere is not available to practise in order to get free from these thoughts. Therefore some stay in the forest, some stay in the secluded place and there is no influence to him from these thoughts when he concentrates and contemplates tranquility and the process of mind and matter. In state of these evil thought, he gets only thought of renunciation, thought of hate-lessness, and thought of non-violence. He then can entirely fulfill this perfection. Chapter-third deals with PaÒÒÈpÈramÊ, VÊriyapÈramÊ and KhantÊpÈramÊ. In PaÒÒÈpÈramÊ, one who is interested in this perfection should comprehend analysis of the sphere of learning of supramundane and mundane: the first one is learning the TipiÔaka and teaching it to others, that means the five aggregates, the twelve sense bases, and the eighteen elements and so on. The second one is establishing more and more sphere of knowledge for instructing himself and then he instructs others by teaching the harmless sciences of astrology, incantations, recitation of verses, medicine, science, or the arts and so on. If so, he then fully accomplishes this perfection. In VÊriyapÈramÊ, the main foundation of energy is the emotion of dread (sañvega) is described. 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. When one sees or

10 xii knows the dangers of sañsèra, or educational development or commercial development, through wisdom, he will constantly work with his effort up to his pinnacle destination. He can accomplish this perfection without any doubt. In KhantÊpÈramÊ, one who wishes to perform this perfection should overcome problems both of internal and external. The former one comes from in his mind such as greed, hatred, delusion and so on. The later one comes from outdoor of 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. If he triumphs over both of problems, he can perfectly practice this perfection. Chapter fourth deals with SaccapÈramÊ, AdhiÔÔhÈnapÈramÊ, MettapÈramÊ and UpekkhÈpÈramÊ. In SaccapÈramÊ, one who wants to practise this perfection should maintain in three aspects as speaking truthfully at all times for sake of avoiding evil speech, not breaking promises and speaking the truth for the sake of one s won as well as other s welfare. If one breaks some of them, he fails to perform this perfection. Bodhisatta actually was never defeating this and made trust to the world. Therefore, one should trust to others by practicing this. In AddhiÔÔhÈnapÈramÊ, one who is willing to complete some perfection must have exact resolution in his mind. Then he continually can accomplish some offering or some morality e.g. five precepts or staying in forest (reducing craving or anger etc) or instruction wisdom or constructing energy or keeping well from

11 xiii internal and external problem or avoiding from falsehood or radiation and practising to beings or equanimity of his mind. In MettapÈramÊ, Metta (loving-kindness) is threefold viz. physical verbal and mental philanthropic activities for the welfare of others. If they minutely practise this, they would quickly get concentration which is very easy to attain some insight knowledge 4 and at least they can defeat the fire, poison or weapons and there is no harm to them from any dangerous instrument. In UpekkhÈpÈramÊ, UpekkhÈ is an equal attitude towards both desirable and undesirable beings and things. It is very difficult to stand for beings because most people blame others for their silence and they blame those who talk much and those in moderation. Therefore one should keep balance in his mind which is between blame or flatter from those of people. If he carries out this, he can stay wariness and stay in stability. It is necessary if one is to attain the highest JhÈna states 5. CONCLUTION Chapter fifth deals with all perfections (pèramês). Some people in the world are greedy, sticky and they don't want to share with others, they are afraid of those who are begging something and asking for help. Some are collecting instruments and preparing weapons and are harming, shooting and bursting others. Some are attached to the property and they have no way to liberation from bondage. Some are being deluded they don't 4 Dhammapada aôôhakathè, 2, 373, (MettÈvihÈrÊ yo bhikkhu pasanto buddhasèsane, adhigacche padañ santañ sa~khèr pa samañ sukhañ.) 5 The perfection of equinity, Page-40, translated by Saya U Chit Tin, Published by Sayagyi U Ba Khin Memorial Trust, U.K., 1987.

12 xiv have eyes of wisdom and they don't understand how to analyze bad or good, benefit or un-benefit, liberation or no liberation. Some are idle, inactive to work for welfare of others and they are not interested in cooperating in the social work. Some are basically craving and hating and they don't have forbearance to control their mind. Some are lying, deceitful and cunning and there is no trust for them. Some are missing destination or having wrong destination; they don't want to confirm definite point. Some work, speak and think only for one's own family or association, they are not for all beings and they are narrow minded and deceitful in behaviour. Some love and attach themselves to those who are grateful, respectful and helpful towards them. They become angry and hate towards those who are disrespectful and troublesome. They basically are lacking in perfections (PÈramÊs). That is why; the world requires peace and security from them. Therefore, some similar and dissimilar perfections (PÈramÊs) between TheravÈda and MahÈyÈna point of view are described in the present thesis. However both the views are beneficial and valuable in this very life for those who practise these perfections. Every perfection gives illumination those people who are lacking these perfections and to bring to an end those who are perpetrating their evil actions. Actually these perfections guide the ignorant and finally these perfections lead to the way of NibbÈna that is entirely peace and happiness.