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CHAPTER IV
(7) SACCAPŒRAM¢ (Perfection of
Truthfulness)
(8) ADI®®HŒPŒRAM¢ (Perfection of
Determination)
(9) METTAPŒRAM¢ (Perfection of
Lovingkindness)
(10) UPEKKHŒPŒRAM¢ (Perfection of
Equanimity)
In the earlier two chapters we have seen six PÈramÊs, now we
will see the remaining four PÈramÊs SaccapÈramÊ,
156
AdhiÔÔhÈnapÈramÊ, MettapÈramÊ and UpekkhÈpÈramÊ in this
chapter.
(7) SACCAPŒRAM¢ (Perfection of
Truthfulness)
4.A.0. Introduction to Sacca
Truthfulness is stated instantly after forbearance (a) because
the determination to practise forbearance continues long through
truthfulness; (b) having first mentioned the patient endurance of
wrongs inflicted by others, to mention next fidelity to one‘s word to
render them help; (c) in order to show that a bodhisatta who through
forbearance does not vacillate in the face of abuse, through truthful
speech does not relinquish; and (d) to show the truthfulness of the
knowledge developed through reflective acquiescence in the
emptiness of beings. (Saccena khantiyÈ cirÈdhiÔÔhÈnato,
apakÈrino apakÈrakhantiÑ vatvÈ tadupakÈrakaraÓe
avisaÑvÈdavacanato, khantiyÈ apavÈdavÈcÈvikampanena
bh|tavÈditÈya avijahanavacanato, sattasuÒÒatÈ
dhammanijjhÈnakkhantiÑ vatvÈ tadabyuhitaÒÈÓasaccavacanato ca
khantiyÈ anantaraÑ saccaÑ vuttaÑ.)205
4.A.1. The Meaning of Sacca
205
SÊlakkhandhavagga ÔÊkÈ p-69
157
Sacca is 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. Bodhisatta who follow this pre-requisite for the enlightenment
observe ‗Sacca‘ as their guiding principle.
Not only do they refrain from speaking untruth, but they also
avoid the other evil speeches such as slandering, harsh words and
frivolous talk. They never speak slandering words which are harmful
and liable to break the friendship, unity and harmony of others. They
use words which are polite, gentle, kind, sincere and pleasant to all
beings. They never engage in profitless frivolous talk.
4.A.2. The Characteristic of Sacca
Truthfulness has the characteristic of non-deceptiveness in
speech; its function is to verify in accordance with fact; its
manifestation is excellence; honesty is its proximate cause.
(AvisaÑvÈdana lakkhanaÑ saccaÑ, yÈthÈvavibhÈvanarasaÑ or
yathÈthabhÈva vibhÈvanarasaÑ, sÈdhutÈpaccupaÔÔhÈnaÑ,
soracca 206padaÔÔhÈnaÑ)
4.A.3. The Practise of Sacca
Truthfulness is part and parcel of sÊla itself. But it has a basic
value for virtues in their entirety, which is the reason why it is treated
as a separate pÈramitÈ. Someone who is truthful and not given to
breaking promises will be blessed with several additional virtues by 206
SÊlakkhandhavagga ÔÊkÈ p-1.69
158
virtue of this virtue. Accordingly, truthfulness becomes a nursery for
other virtues. It is a noble quality held in high esteem by the
bodhisattas.
Occasionally the precepts about killing, stealing, unchastity
and consumption of liquor have been violated by the bodhisattas, but
never the one concerning the utterance of falsehood causing harm to
another says the Haritaca jÈtaka207.
This perfection has to be understood in three aspects as
speaking truthfully at all times for the 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. There are some who make promises
honestly with no intention of breaking them but break them through
the force of circumstances. Although such people do not commit the
evil of uttering falsehood, they cannot be referred to as perfectly
truthful.
The first virtue of right speech is to abstain from falsehood and
speak the truth. Such a person, as the Metta sutta says, is straight,
nay transparently straight. He is sincere, upright and dependable. He
does not stray from the truth to win fame, or to please another. He
may seem strict, but ‗truth is one, for there is no second208.
Establishing oneself in truthfulness is also a Bodhisatta virtue
as noble as speaking the truth. As such, it could also be treated as a
207
JÈtaka aÔÔhakathÈ- 3.475 208
The Buddha’s Ancient Path written by Piyadassi Thera, Buddhist Publication, Society, 1996.
159
component of the Perfection of Truth and make asseverations of
truth through it based on a virtue inherent in oneself or of another.
This is called the Act of Truth.
According to AmbalaÔÔhika RÈhulovÈda sutta 209 , an
exhortation given by the Buddha to little RÈhula is very important for
everybody to remember because it teaches us the significance of
staying away from telling lies. The Buddha visited venerable RÈhula
who was seven years old and living in a place called AmbalaÔÔhika.
When he saw approaching Buddha, he prepared a seat and kept a
bowl of water to wash his feet. After having greeted the Buddha,
venerable RÈhula sat down at a respectable distance.
The Buddha showing a very little quantity of water in the bowl
asked whether RÈhula had seen it. Venerable RÈhula replied ―yes
Sir‖. Then the Buddha advised by saying ―those who have no shame
at intentional lying have only a tiny bit of recluse-ship (virtues) left in
them.
Then the Buddha put away the little quantity of water left in the
bowl and asked whether RÈhula had seen the little quantity of water
which had been thrown out. Venerable RÈhula said ―yes Sir‖. Then
the Buddha instructed the venerable by saying ―those who have no
shame at intentional lying, has their recluse-ship (virtues) taken out
of them‖. They become like empty vessels without any virtues.
209
MajjimapaÓÓÈsa p-2.77
160
Once again, the Buddha over turned the bowl of water and
said that ―those who do not feel ashamed at intentional lying, has
their recluse-ship (virtues) overturned‖.
In this context finally, the Buddha having turned the bowl
upright addressed RÈhula saying, do you see the water bowl which
has nothing in it, which is empty, and is void. ―Yes Sir‖ he replied.
The Buddha said, RÈhula, void and emptiness is the recluse-
ship (virtues) of those who tell lies intentionally.
Some people are telling lies in daily life every circumstance of
the world. But noble people never utter a falsehood even for the
sake of their lives. Society at large condemns liars as base people.
Even their truthful utterances are not accepted as true. They cannot
obtain others‘ help which is customarily offered through mutual faith.
It is accordingly said in the Dhammapada:
EkaÑ dhammaÑ atÊtassa, musÈvÈdassa jantuno,
vitiÓÓaparalokassa, natthi pÈpaÑ akÈriyaÑ210.
―There is no evil that cannot be done by the liar, who has
transgressed the one law of truthfulness and who has abandoned
interest in the world beyond‖.
Utterers of falsehood will be reborn in hells after their death.
Even when they come back to the human world, on account of a
single lie uttered in the past, they suffer punishment and ridicule as
210
Dhammapada aÔÔha kathÈ p-2.119
161
scapegoats for others‘ misdoings, sometimes in hundred of births.
They become foolish, low-born, dumb, stammering, of hoarse voice,
of bad breath, of bad teeth, full of oral diseases, childless or obtain
only daughters and even the children they obtain refuse to listen to
them. In order that one may become successful in the practice of this
perfection one should first contemplate on the evil consequences of
uttering falsehood and on the benefits of truthfulness.
4.A.4. The Types of Sacca
Here truth (sacca) is two types: Truth of Learning (Pariyatti-
sacca) and Truth of Practice (PaÔipatti-sacca).
Truth of Learning (Pariyatti-sacca) that varies under different
circumstances Truth is basically of two kinds: (1) Conventional Truth
(Sammuti-Sacca) and (2) Ultimate Truth (Paramattha-Sacca).
4.A.4.0. Conventional Truth (Sammuti Sacca)
Of these two kinds, the conventional truth is the truth which
agrees with what has been named by people. People generally
named things according to their shapes. They call a thing of this
shape as a 'human', a thing of that shape as a 'bull' and a thing of
another shape as a 'horse'. Again, among humans one of these
shapes is called a 'man' and another one is called a 'woman'. In this
way there are as many names as the things are in the world.
162
If you call what has been named a man as a 'man', it is a
conventional truth; it is conventionally correct for you to say so. If you
call what has been named a man as a 'bull' it is not a conventional
truth; it is not also conventionally correct for you to say so. If you
refer to someone, who has been named 'woman', as a 'man', it is not
also a conventional truth; it is not conventionally correct for you to
say so. In this way one should differentiate between the two truths.
4.A.4.1. Ultimate Truth (Paramattha Sacca)
That which not only has been named by people but which
really exists in its ultimate sense is called Ultimate Truth. For
example, when it is said, "the thing that knows various sense-objects
is mind (citta)", the knowing principle is an Ultimate Truth because it
truly exists in its ultimate sense. When it is said, "the thing that
changes owing to opposite phenomena such as heat and cold etc.,
is matter (r|pa)", the changing principle is an Ultimate Truth, because
it truly exists in its ultimate sense. In this way, mental concomitants
(cetasika) and NibbÈna should also be known as Ultimate Truths,
because they also truly exist in their ultimate sense.
Ultimate Truth has two kinds: (a) Natural Truth
(SabhÈvasacca) and (b) Noble Truth (Ariyasacca).
All the four ultimate realities, namely, mind, mental
concomitants, matter and NibbÈna, constitute natural truth because
they are real in their absolute sense.
163
Noble Truths (Ariyasacca) has four kinds:
(1) The Noble Truth of Suffering (Dukkha ariyasacca)
(2) The Noble Truth of the Cause of Suffering (Dukkha Samudaya
Ariyasacca)
(3) The Noble Truth of the Cessation of Suffering (Dukkha Nirodha
Ariyasacca)
(4) The Course of Practice that leads to the Cessation of Suffering
(Dukkha NirodhagÈminÊ PaÔipadÈ Ariyasacca).
The Truth of Practice (PaÔipatti-sacca) is needed here as
Perfection of Truthfulness is fulfilled by the Noble Ones such as
Bodhisattas and others. The Truth of Practice means Truthful
Speech or telling the Truth (vacÊ-sacca). Completion of such a
practice in oneself is fulfilment of Perfection of Truthfulness. It is the
verbal Truth that Bodhisattas and other Noble persons fulfil in
particular. And this verbal truth is of three kinds:
(1) SaddahÈpana-sacca, the verbal truth told so that one may be
believed by others;
(2) IcchÈp|raÓa-sacca, the verbal truth told so that one's wish may
be fulfilled; and
(3) MusÈviramaÓa-sacca, the verbal truth told so that telling lies
may be avoided.
164
What I have said is the truth; if not, such and such a misfortune
befall me", etc., that is called SaddahÈpana-sacca211.
In order to have their wish of free from danger and getting on
well fulfilling in utterance the truth words is called IcchÈp|raÓa
VacÊsacca212. It is important to remember that truthfulness has the
power to get one out of harmful trouble. When one is in a troubled
situation one should think of one‘s purity and truthfulness and make
a strong determination and wish that by the power of truth that "I
possess, may I be well, may I be away from troubles, and may no
harm come to me". That person could get out of the situation up to
future extent. It is called Saccakiriya, which means asseveration of
the truth.
Utterance of the truth words was not to make others believe;
nor was it to get his wish fulfilled. In fact, it was a speech made to
avoid falsehood is called MusÈviramaÓa Sacca213.
4.A.5. An Important Observation on Sacca
Avoidance of lying, speaking the truth and also establishing
oneself in truthfulness by never breaking a promise constitute the
core principles underlying this perfection. If a person is not truthful
and is not established in truthfulness, whatever other virtues he has
also will lose their value. If the basic virtue of truthfulness is present,
211
SaddahÈpana sacca were explained by Bhisa jÈtaka. P-1.285 212
IcchÈp|raÓ sacca were explained by SuvaÓÓasÈma jÈtaka. P-6.84 213
MusÈviramaÓa sacca were explained by Vidhura jÈtaka. P-7.151
165
other virtues assume validity. Without this singular virtue one cannot
attain to enlightenment.
Although truthfulness is a noble virtue and establishing oneself
in it simple, the truthful person very often incurs losses as also he
makes enemies through it. Remaining dedicated to truthfulness
throughout is possible only to that superior type of person who is
endowed with a strong self-confidence and noble intentions resolute
enough to withstand such reactions and pressures from one‘s
opponents.
Breaking promises is in the nature of only mean people lacking
in virtue and bodhisattas should never bend down it. Impossible
promises should never be made by carefully considering the
possibility of their fulfilment beforehand. It is owing to the absence of
this precaution that many people become liars through breaking
promises.
Someone who is telling lie face even in the present life
avoiding of people. He won‘t be able to show his face in the public
and he will be hidden by people. If he invests in business, he will
exactly fall down from this because no one believes in him.
It is highly improper for a monk to utter falsehood, for monks
should be truthful up to the hilt. The quality of the vocation of the
monk who is shameless enough to utter lies is described by the
Buddha in the AmbalaÔÔhika RÈhulovÈda sutta.
166
Many are the benefits of truthfulness. It is said ―out of all the
pleasing savours inherent in the earth‘s essence, truthfulness is the
best: ones who are well-established in truthfulness cross over to the
further shore free from birth and death.‖
Lovers of truth achieve fame and trustworthiness while
becoming capable of serving both oneself and others through this
virtue.
Stories related to MusÈviramaÓa Sacca are known from the
Vidhura JÈtaka of the MahÈnipÈta214. The following is a summary of
the long narration of the Vidhura Story.
When King Korabya and PuÓÓaka the ogre were to play a
game of dice they agreed to bet as follows: should the king lose
PuÓÓaka would take anything from the king except (1) the King, (2)
the Chief Queen and (3) the white parasol. Should PuÓÓaka lose on
the other hand, the king would take from him the Manomaya Gem
and the thoroughbred horse. The king lost the contest and PuÓÓaka
asked: "I have won, O King, give me the stakes as agreed."
As it was a fact that the king had lost, even he could not
refuse, but allowed PuÓÓaka to take anything he wanted. PuÓÓaka
said he would take Vidhura the Minister. Then the king pleaded, "The
Minister is my person. He is also my refuge. Therefore he should not
be compared with other treasures of mine such as gold, silver etc.,
He should be compared only with my life. Thus I cannot give in him."
214
JÈtaka aÔÔhakathÈ, page-7-166
167
Then PuÓÓaka said: "We shall not get anywhere if we are
arguing whether he belongs to you or not. Let us go to him and abide
by his decision." The king agreed and they went to the Minister
whom PuÓÓaka asked: "O Minister, as the Minister of the Kurus you
are praised even by Devas for standing in righteousness. Is it true?
Are you King Korabya's servant? Are you a relative of the king's and
of equal rank? Or are you a relative of the king's but of higher rank?
Then the Minister thought to himself: "I can say that I am a
relative of the king's," or "I am of higher rank" or "I am not at all
related to the king." "But in this world there is no refuge like
truthfulness. I should speak out what is true." So he said: "Friend,
there are four kinds of servitude in the world:
(1) the servitude of one born of a female slave,
(2) the servitude of one bought by money,
(3) the servitude of one who serves voluntarily, and
(4) the servitude of a prisoner of war.
Of these four servitudes, I am a servant who comes to serve
the king voluntarily." So the Minister answered truthfully.
Such an answer given truthfully without deceit was a speech of
truth but not SaddahÈpana sacca because the speech was made
not to convince others; nor was it IcchÈp|raÓa sacca because it was
made not to get one's wish fulfilled. It was made just to avoid telling
lies and therefore was MusÈviramaÓa sacca only.
168
In TikanipÈta of A~guttaranikÈya 215 said by the Buddha
concern with falsehood (MusÈvÈda) ―As long as they live the
Arahants (who is beyond unwholesome: greed, hatred, ignorance
etc.,), by abandoning falsehood, dwell abstaining from falsehood,
speaking the truth, joiners of truth to truth, unswerving, reliable, no
deceivers of the world‖.
NidÈna SaÑyutta of PaÒcaverabhaya suttaÑ 216 told to his
disciples by the Buddha ―That guilty dread which even in this life the
liar, conditioned by lying engenders, the guilty dread also as to a
future state which he engenders; the mental suffering too, the sorrow
which he experiences: he abstaining from lying has mastered this
guilty dread‖.
According to the KhuddakapÈÔha 217 commentary, one who
abstains from telling lies will become having beautiful teeth, has
sweet breath, has a beautiful body and complexion, has graceful
faculties, a good speaker, has a focused mind, nothing to worry, and
associate with beloved"
If all of people fulfil SaccapÈramÊ (MusÈviramaÓa sacca) at
once, they can feel peace of mind. Worriesness have nothing to
them. There is no need to show or print out identification cards,
215
A~guttaranikÈya p-1.212 216
NidÈnasaÑyuttaÑ p-1.298, The Kindred Sayings, translated by Mrs. C.A.F. Rhys Davids, First
Edition: Delhi, 2005 217
KhuddakapÈÔha aÔÔhakathÈ, p-22 (MusÈvÈdÈ veramaÓiyÈ vippasannindariyatÈ,
vissaÔÔhamadhurabhÈÓitÈ, samasitasuddhadantatÈ, nÈtith|late, nÈtikisatÈ, nÈtirassatÈ, nÈtidÊghatÈ, sukhasamphassatÈ, uppalagandhamukhatÈ, apposukkhatÈ, sukhavihÈritÈ, akutobhayÈ, piyavippayogÈbhÈvatÈti evamÈdÊni.)
169
passports and any documents wherever they go or work or stay in
the world. Even they can cost less the value of papers.
4.A.6. Conclusion
SaccapÈramÊ (perfection of truthfulness) is very essential one
in the world because the perfection can take security and peace.
Then, someone who practises any perfection (pÈramÊs) should fulfil
the perfection of determination because this perfection applies to the
end of act. The perfection of determination basically carries out any
work to complete final destination. Therefore everybody should do by
determination any art of work.
8. ADHI®®HŒNA PŒRAM¢ (Perfection of
determination)
4.B.0. Introduction to AdhiÔÔhÈna
Among the ten kinds of perfection, determination
(adhiÔÔhÈna) is stated immediately after truthfulness; because (a)
truthfulness is perfected by determination, since abstinence (from
falsehood) becomes perfect in one whose determination is
170
unshakeable; (b) having first shown non-deception in speech, to
show next unshakeable commitment to one‘s word, for a bodhisatta
devoted to truth proceeds to fulfill his vows of giving, etc., without
wavering; and (c) to show, right after the veracity of knowledge, the
complete accumulation of the requisites of enlightenment
(bodhisambhÈra); for one who knows things as they really are
determines upon the requisites of enlightenment and brings them to
completion by refusing to vacillate in the face of their opposites.
(AdhiÔÔhÈnena saccasiddhito. AcalÈdhiÔÔhÈnassa hi virati sijjhati.
AvisaÑvÈditaÑ vatvÈ tattha acalabhÈvavacanato. Saccasandho hi
dÈnÈdÊsu paÔiÒÒÈnur|paÑ niccalova pavattati. ©ÈÓasaccaÑ
vatvÈ sambhÈresu pavattiniÔÔhÈpanavacanato.
YathÈbu|taÒÈÓavÈ hi bodhisambhÈresu adhitiÔÔhati, te ca
niÔÔhÈpeti paÔipakkhehi akampiyabhÈvatoti sacca anantaraÑ
adhiÔÔhÈnaÑ vuttaÑ.218)
4.B.1. The Meaning of AdhiÔÔhÈna
AdhiÔÔhÈna literally means determination, resolution or
fixedness of purpose. AdhiÔÔhÈna can be regarded as a foundation
for all the perfection, because without a firm determination one
cannot fulfil the other pÈramitas. Although one‘s detention can be
extended to either desirable or undesirable way; it should be clearly
understood that the determination for the line of unwholesome deeds
218
SÊlakkhandhava ÔÊkÈ p-1.70
171
cannot be regarded as perfection. Determination can overcome any
difficulties of hardship in order to achieve success.
4.B.2. The Characteristic of AdhiÔÔhÈna
Determination has the characteristic of determining upon
meritorious deeds for fulfilling the perfections; its function is to
overcome their opposites; its manifestation is unshakeableness in
that task; the requisites of enlightenment are its proximate cause.
(BodhisambhÈresu adhiÔÔhÈlakkhanaÑ adhiÔÔhÈnaÑ, tesaÑ
paÔipakkhÈbhibhavanarasaÑ, tattha acalatÈpaccupaÔÔhÈnaÑ,
bhodhi- sambhÈrapadaÔÔhÈnaÑ219.)
4.B.3. The Practise of AdhiÔÔhÈna
AdiÔÔhÈna comprises establishing oneself in the resolution
that one would continue unswervingly with whatever wholesome
activity. One must have a great degree of merit for one to attain to
any of the three forms of enlightenment (Buddha, Paccekabuddha
(solitary Buddha), and Buddha‘s disciple). People‘s predilection is to
do the unwholesome rather than the wholesome. Consequently, the
person devoid of the required degree of resolute strength might
become slack in the face of a difficult wholesome activity and avoid it
altogether.
219
SÊlakkhandhava ÔÊkÈ p-1.70
172
For instance, one may reduce one‘s original intention of
making a donation of rupees one thousand to half that amount due
to such slackening or one may shelve the original plan of observing
the precepts from one month to one week or one may cut short one‘s
idea of remaining as a monk for life to a shorter period. As such, the
presence of resolute power is necessary for one to stick to the
original plan and continue the task at hand to a successful
conclusion. Although resolution alone is not highly meritorious, it is
impossible to practise the perfections without it. It is owing to this
reason that it is treated as a separate perfection. The practise of
perfection is always related to all the other perfections.
Absence of the power of resolution is a drawback even for
mundane undertakings like education let alone for the attainment of
enlightenment. A difficult objective can be attained only be the
person who establishes oneself in it with the firm determination. A
student, who keeps on shifting from one subject to another saying
that the chosen subjects are too difficult or are of no use, will never
achieve success in education. In like manner, the same will be the
fate of the student who keeps on changing his places of education
on the same argument. This same theory is applicable to one‘s
employment as well. As such, each one of us must have the power
of resolution to realize our objectives. Those who aim at
enlightenment should develop this strong power of determination
through gradual practice.
173
It is on the basis of the cultivation of moral qualities that this
determines power for the sake of enlightenment. Those who have
not cultivated any such quality should begin with the practice of the
five precepts. Mere recitation of the precepts, without a clear
determine to practise them, as is usually done by the majority, is of
no use. The meticulous observation of the five precepts for a long
time is a difficult task. However, the value of these precepts lies in
such observation, which when done only for a few minutes or hours
has no moral value.
In order that one may come to possess this determination one
should initially observe the five precepts meticulously for one week.
After repeating such weekly practices for some time one should
extend the practise to periods of months and years. In the same
way, one should practise the eight precepts as well. At the beginning
can be made as a determined one day‘s practice and then gradually
extend the duration. One‘s accustomed habits like smoking, drinking,
taking drugs etc., should not be an excuse to break a session once
started.
4.B.4. The Types of AdhiÔÔhÈna
Four types of determinations are described in PeÔakopadesa
of KhuddakanikÈya220. The first one is called Sacca AdiÔÔhÈna
220
PeÔakopadesa PÈli, p-333
174
which means not to deteriorate and lose determination due to any
reason. One should go fourth until one achieves the goal.
The second one is ChÈga AdiÔÔhÈna which indicates that
one should be able to keep up one‘s determination by giving up of
what one possesses or should be ready to endure any unfavourable
circumstances happening to him.
The third one is SamÈdhi AdiÔÔhÈna which denotes going
forward with the aspirations of the positive results that one could
gain for one self (serenity).
The fourth one is PaÒÒÈ AdiÔÔhÈna which means keeping
up the determination when one considers the benefits of doing the
correct thing, which could be used for the welfare and happiness of
others. This is like a strong foundation for a huge construction.
Determination is of three kinds according to context:
(1) Pubbanimitta AdhiÔÔhÈna (Determination made so that
portending signs appear before something happens);
(2) ŒsÊsa AdhiÔÔhÈna (Determination made so that one's
dream comes true); and
(3) Vata AdhitÔhÈna221 (Determination made so that one's duties
are fulfilled).
221
The Great Chronicle of Buddhas, Volume one, part one, page-314, Baddhanta VicittasÈrÈbhivaÑsa, Trans, U Ko Lay, and U Tin Lwin, YANGON, MYANMAR, 1991.
175
4.B.4.0. (1) Pubbanimitta AdhiÔÔhÈna
According to the Introduction in the JÈtaka Commentary,
when Prince Siddhattha222 renounced the world, he cut off his hair
and threw it up into the sky resolving: ―May this hair remain in the
sky if I would become enlightened; if not let it fall back to the
ground.‖ The hair hanged in the sky like a festoon. This resolution
made to know in advance whether or not he would become a
Buddha is Pubbanimitta AdhiÔÔhÈna.
After six years of strenuous asceticism of the Buddha, when he
had eaten the milk-rice offered by SujÈtÈ on the bank of the
NeraÒjarÈ, he set the golden bowl afloat on the river with the
resolution; ―If I would become a Buddha, may this bowl go upstream;
if not may it go downstream,‖ and the bowl went upstream until it
reached the NÈga King KÈla. The determination in this account also
is a Pubbanimitta AdhiÔÔhÈna.
Similarly, any resolution made in the world to know
beforehand by portent whether one's wish will be fulfilled or not is
Pubbanimitta AdhiÔÔhÈna. This kind of AdhiÔÔhÈna is still
practised today and is thus well known. Some people, in Asia, are
used to lifting the stone placed at a famous pagoda or at a spirit
shrine after determination: ―If my plan would materialise, may the
stone be heavy; if not may it be light‖. After lifting the stone they read
222
JÈtaka aÔÔhakathÈ-page-1-75
176
the omen whether they would succeed or not from the feel of the
stone's weight.
4.B.4.1. (2) ŒsÊsa AdhiÔÔhÈna
ŒsÊsa AdhiÔÔhÈna is a determination made so that one's
wish gets fulfilled. This kind of determination may be known from the
NaÄapÈna JÈtaka of the SÊla Vagga, Ekaka NipÈta223. There were
eighty thousand monkeys headed by their king, the Future Buddha.
They found it difficult to drink the water from a pond that was
protected by a wild water-demon. The monkey king then took one of
the reeds that grew around the pond, made an asseveration that the
reed be rid of the joints and blew air into it. The reed became hollow
throughout with no joints. He thereby made it possible for his
followers to drink the water through the hollow reeds. But there were
too many monkeys and the king was unable to provide each with a
hollow reed. So he resolved: ―Let all the reeds around the pond
become hollow.‖ This determination made by the monkey king to
fulfil his wish to let the monkeys drink the water individually is ŒsÊsa
AdhiÔÔhÈna.
In the Commentary on the MahÈvagga of the Vinaya224, too, it
is said thus: Just after his Enlightenment, the Buddha stayed for
seven weeks at seven different places in the vicinity of the Bodhi tree
spending a week at each place. At the end of the last seven day's
223
JÈtaka aÔÔhakathÈ, page-1-186 224
MahÈvagga, page-5, MahÈvagga aÔÔhakathÈ-page, 242
177
stay at the foot of a RÈjÈyatana tree, the brothers Tapussa and
Bhallika came to him and offered some cakes. The Buddha
considered how to accept the offer of cakes. (The bowl offered by
Brahma GhatikÈra disappeared the day the Buddha accepted the
milk-rice offered by SujatÈ.) Then the four Deva Kings presented the
Buddha with four emerald bowls. But the Buddha refused to take
them. The Deva Kings then offered the Buddha four stone bowls
having the colour of kidney beans. To strengthen their faith, the
Buddha accepted the bowls and resolved, ―May the bowls merge
into one.‖ Then the bowls became one with four concentric brims.
This determination of the Buddha also is ŒsÊsa AdhiÔÔhÈna.
4.B.4.2. (3) Vata AdhiÔÔhÈna
The habits and practices include those of a bull (gosÊla and
govata): cattle eat and discharge faeces and urine while standing; in
imitation of cattle some ascetics (during the lifetime of the Buddha)
did the same, believing wrongly that by so doing they would be
purified and liberated from saÑsÈra. This practice (Vata) is
connected with evil.
But AdhiÔÔhÈna has nothing to do with such wrong practices,
for it belongs to the noble practice of perfection. Here Vata refers to
observances of such noble practices as generosity, morality, etc.,
when one resolves to observe these practices, such an action may
be termed Vata AdhiÔÔhÈna, but mere resolution and mere
designation do not mean fulfilling the Perfection of determination.
178
The reason is that AdhiÔÔhÈna does not belong to the past nor
does it belong to the present. One fulfils the Perfection of
determination when one observes in the future exactly as one has
resolved firmly now. However, ardently one resolves at present, if
one fails to observe later, one's determination is useless and
meaningless.
Of these three kinds of AdhiÔÔhÈna the Future Buddhas
practise Pubbanimitta AdhiÔÔhÈna and ŒsÊsa AdhiÔÔhÈna not
for fulfilling the Perfection of determination, but practise some
requirements under certain circumstances. On the other hand it is
this Vata AdhiÔÔhÈna that they practised to fulfil the Perfection of
determination that leads to the attainment of the Arahatta Magga
©ÈÓa and SabbaÒÒuta ©ÈÓa.
4.B.5. An Important Observation on AdhiÔÔhÈna
In order to mention a little of the way they practise (this
particular AdhiÔÔhÈna), here is an extract from the CariyÈ
Pitaka225:
Nisajja pÈsÈdavare evaÑ cintesahaÑ tadÈ
YaÑ kiÒ ci mÈnusaÑ dÈnaÑ adinnaÑ me na vijjati
Yo pi yÈceyya maÑ cakkhuÑ dadeyyaÑ avikampito.
225
CariyÈ piÔaka, p-2.390
179
SÈriputta, when I was King Sivi I thought to myself in the
palace thus: ―Of the kinds of dÈna that people give, there is nothing
that I have not given. Should somebody ask for my eye, unshaken I
will give it to him.‖
By this, King Sivi meant to say that he had firmly resolved, ―If
someone comes to me today and begs for my eye, without hesitation
I will offer it to him.‖
When Sakka, who is the king of deity in TÈvatimsa realm, in
the guise of a Brahmin came to ask for one eye, true to his
resolution, he gave away both eyes to him unhesitatingly. This
resolution of King Sivi is with reference to DÈna.
In the Campeyya JÈtaka of the VÊsati NipÈta, too, the NÈga
King Campeyya went to observe the precepts after telling his queen
of the signs that would show when he was in danger in the aforesaid
manner; it is mentioned in the Commentary: “NimittÈni ÈcikkhitvÈ
cÈtuddasÊ uposathaÑ adhiÔÔhÈya nÈgabhavanÈ nikkhamitvÈ
tattha gantvÈ vammikamatthake nipajji 226 ”, ―Having told of
signalling signs and having resolved to observe the precept on the
fourteenth day of the new moon, Campeyya left the abode of NÈgas
for the human world and lay on the top of a mound.‖ This resolution
of Campeyya was purely for observing SÊla.
226
JÈtakaaÔÔhakathÈ, p-4.459
180
In all these stories, DÈna or SÊla is one role and
AdhiÔÔhÈna is another second role. King Sivi’s DÈna occurred the
moment he gave his eyes, but his resolution took place when he
resolved to do so before the actual giving. Therefore the resolution
came first and it was followed by the act of giving. In the case of
SÊla observed by the NÈga Kings, too, the resolution was first and
then came the act of observance of SÊla. There is nothing to
complete for every work without determination in the world.
Determination is very significant and very necessary to qualify
as a Bodhisatta to get maturity of his life because four conditions:
exceptional energy (ussÈha), a keen intellect (umm~ga),
steadfastness or determination of purpose (avatthÈna) and
compassion or loving-kindness (hitÈcariya) are mentioned in
commentary of SuttanipÈta227.
The following story gives us a great message with regard to
making a firm determination. The Buddha was born in a royal family
in one of his previous existences and he was named prince
Temiya228. While he was in the lap of his father, four thieves were
brought to the king, who ordered them to be punished. The prince
was shocked to see this and became sad, thinking: ―What shall I do
to escape from this palace.‖
227
SuttanipÈta aÔÔhakathÈ, p-1-43 228
JÈtakaaÔÔhakathÈ, p-6.27
181
The next day while he was staying alone under the white
parasol, he reflected on his father‘s action and was scared to
become king. To him who was pale like a lotus flower crushed by
hand the guardian goddess of the parasol, his mother in one of his
previous births, said: ―Do not worry, son. If you want to escape from
this royal residence, resolve to pretend to be dumb, deaf and mute.
Your wish will be fulfilled.‖ Then the prince made a resolution and
acted accordingly.
For sixteen years the prince was tested by various means, but
he remained firm without deviating from his resolution. Then the
father ordered, ―My son is really dumb, deaf and mute. Take him to
the cemetery and bury him there.‖
Although he was variously tested and presented with
difficulties for sixteen long years, he remained resolute like the
example of a rocky mountain mentioned in the BuddhavaÑsa. His
firm, unshaken determination is an act of tremendous resoluteness.
Only when one fulfils one's Vata determination of Prince Temiya with
all might and valour and without wavering, one will be carrying out
the fulfilment of the perfection of Resolution as observed by
Bodhisattas. Having fulfilling of firm determination of Temiya prince,
he finally got the monkhood that is full of peace.
Bodhisatta had been fulfilled the perfection of determination
since the life of king Sivi, Temiya prince, Sampeyya NÈga etc., and
therefore, he got enlightenment and became a Buddha.
182
Basically, the perfection of determination is a foundation of
PÈramÊs. Someone who wants to practise perfection of donation,
perfection of morality, perfection of renunciation etc., has to have
resolution in his mind. When he prepares this perfection, he can
fulfil all of perfections and becomes a highest person who is admired
by others. Therefore, someone, who wishes to accomplish the
pinnacle of his life, should fulfil this perfection of determination every
condition.
4.B.6. Conclusion
To get the highest standard quality of both of life, the perfection
of determination is very necessary for everyone. This perfection is
the leader of perfections to fulfil others. There is a need to add the
ninth perfection of loving-kindness (MettapÈramÊ) that is the way to
republish of the world, the goal to enlightenment and the destination
to peace.
9. METTA PŒRAM¢ (Perfection of Loving-
kindness)
4.C.0. Introduction to Metta
183
Loving-kindness is mentioned immediately after determination:
because (a) loving-kindness perfects the determination to undertake
activity for the welfare of others; (b) in order to list the work of
actually providing for the welfare of others right after starting the
determination to do so, for ―one determined upon the requisites of
enlightenment abides in loving-kindness‖; and (c) because the
undertaking (of activity for the welfare of others) proceeds
imperturbably only when determination is unshakeable. (MettÈya
parahitakaraÓasamÈdÈnÈ dhiÔÔhÈnasiddhito, adhiÔÔhÈnaÑ
vatvÈ hit|pasaÑhÈravacanato. BodhisambhÈre hi adhitiÔÔhamÈno
mettÈvihÈrÊ hoti. AcalÈdhiÔÔhÈnassa samÈdÈnÈvikopanato,
samÈdÈnasambhavato ca adhiÔÔhÈnassa anantaraÑ mettÈ
vuttÈ.229)
4.C.1. The Meaning of Metta
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.
Although here ‗Metta‘ literally is explained as loving-kindness, it
is not passionate love, ordinary love or affections which are the
indirect enemy of loving-kindness. The passionate love leads one to
temporary happiness, unrest of mind and sometimes even to the
various sufferings. On the other hand loving-kindness produces
permanent happiness, blessing and peace in the mind.
229
SÊlakkhandhavagga ÔÊkÈ, p-1.70
184
4.C.2. The Characteristic of Metta
Loving-kindness has the characteristic of promoting the welfare
(of living beings); its function is to provide for their welfare, or to
remove resentment: its manifestation is kindliness; to see the
agreeable side of beings is its proximate cause.
(HitÈkÈrappavattilakkhaÓÈ mettÈ, hit|pasaÑhÈra rasÈ,
ÈghÈtavinayanarasÈ vÈ, sommabhÈva paccupaÔÔhÈnÈ, sattÈnaÑ
manÈpabhÈvadassana padaÔÔhÈnÈ.230)
4.C.3. The Practise of Metta
Everyone in the world wishes for his or her happiness, gain
and progress. The extended application of this wish, as a
characteristic feature of those aiming at one of the triple form of
Bodhi, and in relation to all alike is perfection of loving-kindness.
The MahÈniddesa231 gives definition of mettÈ that ―it is the
hate-lessness (abyÈpajjo) accompanied with compassion and
proficiency of means, directed at the good and happiness of the
world.‖ RÈga is translated as ‗lust‘ ‗craving‘ ‗passion‘ etc., is a
defilement having an external resemblance to mettÈ. Therefore the
practitioner of this perfection should clearly distinguish between rÈga
and mettÈ for there is the possibility that one becomes misled to
treat one‘s rÈga as mettÈ.
230
SÊlakkhandhavagga ÔÊkÈ, p-1.71 231
MNid, 390, (MettÈti yÈ sattesu metti mettÈyanÈ mettÈyitattaÑ anudayÈ anudayanÈ anudayitattaÑ hitesitÈ anukampÈ abyÈpÈdo abyÈpajjo adoso kusalam|laÑ.)
185
A handsome toddler spick and span and well-dressed will be a
cynosure of all eyes with people wishing to talk to, to clasp, careless
and feed him etc. On the other hand, an unattractive and a shabbily
dressed toddler would not attract any attention and would be an
unwelcome guest. Out of these two cases it is the latter who should
be the object of loving-kindness and compassion. This loving-
kindness and compassion, generated in many hearts at the sight of
the handsome but not the ugly child, are not genuine but only
apparent. They comprise a variety of delightful cravings in the guise
of the genuine qualities of compassion and loving-kindness and are
the same as lust or passion. It is this same counterfeit loving-
kindness that is felt towards one‘s wife, children, husband, pets etc..
It is lust in the ultimate sense232.
Genuine loving-kindness is the mental attitude wherein one
wishes the well-being of others just as one wishes it for oneself. The
person endowed with loving-kindness of this sterling quality speaks
and acts accordingly. He wishes for the happiness and well-being of
others. On the other hand, the afore-mentioned lust in the guise of
loving-kindness is an unwholesome mentality bringing about rebirth
in lower realms. Many people obtain such rebirth owing to their
lustful dying thoughts towards their wives, children, property etc..
Loving-kindness basically means the threefold philanthropic
activities of physically, verbally and mentally for the welfare of
232
Analysis of Perfections by Ven. Rerukane Chandavimala Mahathera, translated by A.G.S.
KARIYAWASAM, Buddhist Publication Society, 2003, Kandy, Srilanka.
186
others. Physical activities is bodily ablutions, laundering, cleaning the
living quarters, supplying of food, drinks and medicine, channeling
physicians, helping the old, the feeble, the weak and refugees,
cleaning religious sites like Cetiyas, image houses and Bodhi-
compounds, washing and supplying washing and bathing water and
alms-food etc, for them preparing seats and residences, cleaning
their utensils like the bowl, getting image-houses and Cetiyas
constructed with the wish that people would earn merit by
worshipping at them, planting Bodhi-trees, getting public schools,
planting trees, constructing roads, helping others in their activities
such as constructing and repairing of houses, agricultural, weddings
and funeral activities etc..
Verbal activities are when one is speaking to others one should
do so in a pleasant manner so that their feelings are not hurt. In this
regard one should be especially wary to address others according to
their rank and position. Whatever Dhamma he knows he should
preach to others with the wish that would benefit the listeners. When
others make mistakes he should tell them how to avoid them and
respectfully acknowledge the virtues of others. He should highlight
the efficiency of medical practitioners, industrialists, businessmen
and such other useful citizens for the good of the society. Similarly,
he should help identify racketeers and deceptive men in society.
Other verbal activities of loving-kindness include philanthropic
pursuits such as acting as peacemaker, public health workers,
economic advisers, religious instructors and general social workers.
187
Someone who wishes to practise mental activities should be
pleasant, genial and friendly towards all of beings with thoughts of
good wishes for them, both individually and collectively, that would
comprise the mental activities of loving-kindness. Letting of good
wishes repeatedly towards others is the contemplation of loving-
kindness which is regarded as an elite meditation in Buddhism.
As explained in the previous pages the meditation on loving-
kindness comprises the physical, verbal and mental activities of
loving-kindness performed for the sake of others. The minds of those
meditators who have developed jhÈnas and attained higher
knowledge (abhiÒÒÈ) are endowed with special faculties capable of
achieving unusual feats. Merely wishing good to others by repeating
the meditation formula endlessly is of no value much if the exercise
fails to benefit them in a practical sense. If one wants to really be
valuable this meditation, he or she has to be done in such a way that
it genuinely benefits others. Although an ordinary mind cannot bring
consolation to others on a major scale, it can be done in certain
aspects and up to a certain degree. This could be done only by the
devotee who is aware of the kind of succor that can be rendered and
also of the way of doing it and who can then act systematically as
befit the case at hand.
Human happiness is of diverse types. Wealth, public esteem,
praise, seeing pleasant objects, hearing sweet voices, smelling
sweet scents, relishing tasty food and drink, enjoying things pleasant
to the touch, having good friends and relatives, keeping good health,
188
non-hatred, absence of enemies and of enemical activities etc. are
all various aspects of human happiness.
None of these forms of happiness are transferable. Even if one
continues to wish for several years that a particular poor man should
become rich, it would never succeed. Hence, the majority of these
forms of human happiness cannot be rendered to a second party by
mere mental wish. One can convey to others the trio of non-hatred,
absence of enemies and of enemical activities to a certain degree by
one‘s mental activity.
When a particular frame of mind occurs strongly and
extensively to any individual, his immediate associates also will
acquire it contagiously. It is possible for one person to develop some
strong mental condition and transfer it to others. Through thought-
diffusion of meditation on loving-kindness becomes beneficial to
others.
There is a story which shows us how to practise the loving-
kindness according to Metta Sutta233, while the Buddha was staying
at SÈvatthi, a band of monk, having received subject of meditation
from the master, preceded to a forest to spend the rainy season
(vassÈna). The tree deities inhabiting this forest were worried by
their arrival, as they had to descend from tree abodes and dwell on
the ground. They hoped, however, the monks would leave soon; but
finding that the monks would stay the vassÈna period of three
233
KhuddakapÈÔha p-10, SuttanipÈta, p- 300, Translated by PiyadassÊ Thera.
189
months, harassed them in diverse ways, during the night with the
intention of scaring them away.
Living under such conditions being impossible, the monks went
to the Master and informed him of their difficulties. Thereon the
Buddha instructed them in the Metta Sutta and advised their return
equipped with this Sutta for their protection.
The monks went back to the forest, and practicing the
instruction conveyed, permeated whole atmosphere with their radiant
thoughts of MettÈ or loving-kindness. The deities so affected by this
power of love, henceforth allowed them to meditate in peace.
The discourse gets divided into two parts. The first detailing the
standard of moral conduct required by one who wished to attain
Purity and peace, and the second the method of practice of Metta.
1. He who is skilled in (working out his own) well being, and
who wishes to attain that state of Calm (NibbÈna) should at
thus: he should be dexterous, upright, exceedingly upright,
obedient, gentle and humble.
2. Contented, easily supportable, with but few responsibilities,
of simple livelihood, controlled in the senses, prudent,
courteous, and not hanker after association with families.
3. Let him not perform the slightest wrong for which wise men
may rebuke him. (Let him think:) ‗May all beings be happy
and safe. May they have happy mind.‘
190
4. & 5. Whatever living beings there may be- feeble or strong
(or the seekers and the attained) long, stout, or of medium
size, short, small, large, those seen or those unseen, those
dwelling far or near, those who are born as well as those yet
to be born may all beings have happy minds.
6. Let him not deceive another nor despise anyone anywhere.
In anger or ill will let him not wish another ill.
7. Jut as a mother would protect her only child with her life
even so let one cultivate a boundless love towards all beings.
8. Let him radiate boundless love towards the entire world-
above, below and across- unhindered, without ill will, without
enmity.
9. Standing, walking, sitting or reclining, as long as he is
awake, let him develop this mindfulness. This, they say, is
‗Noble Living‘ here.
10. Not falling into wrong views being virtuous, endowed with
insight, lust in the senses discarded verily never again will he
return to conceive in a womb.
4.C.4. The Types of Metta
191
The word of Metta has been translated as love by some
teacher. There are three kinds of love or loving-kindness
according to MahÈbuddhavaÑsa in Myanmar234.
(l) TaÓhÈ pema,
(2) Gehasita pema, and
(3) MettÈ pema.
(1) TanhÈ pema is love between men and women and is
generated by craving, clinging, and greed.
(2) Gehasita pema is attachment between parents and
children, among brothers and sisters, and is based on living
together in the same house. Both taÓhÈ pema and gehasita
pema are not wholesome, the former is passion (taÓhÈ rÈga)
while the latter is greed (lobha).
(3) MettÈ pema is loving-kindness or unbounded benevolence
shown towards others for their well-being. This love is entirely
free from attachment or desire to live always together with
others. People may be living poles apart and yet one is happy
to hear that those living far away are prosperous. Such
separation does not prevent one from feeling satisfied with
their well-being. Therefore metta is pure and noble and has
been called also BrahmavihÈra (Sublime Abode). That is to
234
The great Chronicle of Buddhas, p-323, Vol-1, the most venerable MinGun Sayadaw,
Translated by U KoLay-U Tin Lwin, Published in Yangon, Myanmar, 1991.
192
say, developing such love is living in a sublime state of mind.
Not only mettÈ, but karuÓÈ (compassion) it eradicates unfair
things of beings, muditÈ (altruistic joy) it associate with fair
things and upekkhÈ (equanimity) it controls happy and
unhappy, are also BrahmavihÈra235.
4.C.5. An Important Observation on Metta
Loving-kindness is shown in various texts to be the instrument
for eliminating ill-will or hatred (Dosa) and malevolence (ByÈpÈda). It
is said that is impossible for loving-kindness and ill-will to be present
in the mind together236. If one cultivates loving-kindness, thoughts of
ill-will and harming others will be eliminated237. In this way, one can
work to be temporarily free from one of the three unwholesome roots
of suffering (greed, hatred, and delusion) and prepare for eventual
liberation. One will not be completely free from hate, however, until
one is able to maintain thoughts of loving-kindness both days and
nights238.
Loving-kindness is one of the comfortable abodes 239and one
of the ways of eliminating malice240. When teaching others, it is one
of the five things to establish in oneself, together with speaking at the
235
ApÈdÈna aÔÔhakathÈ, p-1. 221 236
Gradual Sayings p-209, Translated by E.M. Hare, First Indian Edition: Delhi, 2006. Middle Length Sayings p-95, Translated by I.B. Horner, M.A. First Indian Edition: Delhi, 2004 237
Gradual Sayings p-311, Translated by E.M. Hare, First Indian Edition: Delhi, 2006 238
The Kindred Sayings p-266, Translated by MRS. C.A.F. Rhays Davids, First Indian Edition: Delhi, 2005 239
Gradual Sayings p-102, Translated by E.M. Hare, First Indian Edition: Delhi, 2006 240
Gradual Sayings p-137, Translated by E.M. Hare, First Indian Edition: Delhi, 2006
193
right time, speaking of what has (actually) happened, speaking with
gentleness and speaking about the goal241.
Loving-kindness would have the greater fruit and even it is far
better than five precepts242. What is to be development of the loving-
kindness is to practise it with zealously. There are three levels of
loving-kindness with regard to its practise. They are physically
(kÈyakamma), verbally (vacÊkamma) and mentally (manokamma).
These levels occur when one generates loving-kindness in one‘s
own mind and also when one pervades them to all loving beings.
One could practise it while standing, walking, stitting and lying down
as long as one is awake.
According to Buddhist commentary (the path of purification,
Visuddhi Magga243 and MahÈvagga commentary244) deliverance of
loving-kindness in the mind is classified in three ways. These are
specified pervasion, unspecified pervasion and directional pervasion.
Before practicing any application of these the practitioner has to
spread loving thoughts for one‘s own self.
241
Gradual Sayings p-144, 178, Translated by E.M. Hare, First Indian Edition: Delhi, 2006 242
A~guttaranikÈya NavakanipÈta VelÈmasutta, p-3195 243
Visuddhi magga, p-1.289 244
D.A. 2-317 (Tattha sabbe sattÈ, pÈÓÈ, bh|tÈ, puggalÈ, attabhÈvapariyÈpannÈti etesaÑ vasena pa~cavidhÈ, ekekasmiÑ averÈhontu, abyÈpajjÈ, anÊghÈ, sukhÊ attÈnaÑ pariharant|ti satudhÈ pavattito vÊsatividhÈ anodissakapharaÓÈ mettÈ. SabbÈ itthiyo, purisÈ, ariyÈ, anariyÈ, devÈ, manussÈ, vinipÈtikÈti sattodhikaraÓavasena pavattÈ sattavidhÈ. AÔÔhavÊsatividhÈ vÈ, dasahi disÈhi disodhikaraÓavasena pavattÈ dasavidhÈ, ekekÈya vÈ disÈya sattÈdi itthÈdiaverÈdibhedena asÊtÈdhikacatusatappabhedÈ ca odhiso pharaÓÈ veditabbÈ.)
194
May I be free from enmity, hatred, and anxiety; May I live
happily. Then gradually the loving-kindness should spread towards
the whole world.
Specified pervasion of loving-kindness is to radiate loving
thoughts towards the following particular groups of living beings.
These groups are seven in numbers.
May all women be free from enmity, hatred, and anxiety; May
they live happily.
May all men, all noble ones, all not so noble ones, all deities,
all human beings, all in the state be free from enmity, hatred, and
anxiety; May they live happily.
Unspecified pervasion of loving-kindness is to radiate loving-
thoughts towards living beings.
This way is categorized in to five in number as follows;
May all beings be free from enmity, hatred, and anxiety; May
the live happily. May all breathing ones, all creatures, all persons,
those who have any form of life, be free from enmity, hatred, and
anxiety; May they live happily.
Directional pervasion of loving-kindness is to radiate loving
thoughts towards all sentient ones focusing on direction as follows;
May all beings in the eastern direction, western direction,
northern direction, southern direction, eastern intermediate direction,
195
western intermediate direction, northern intermediate direction,
southern intermediate direction, downward and upward be free from
enmity, hatred, and anxiety; May they live happily.
May all women, all men, all noble ones, all not noble ones, all
deities, all human beings, all in state, all breathing ones, all
creatures, all persons, those who have any form of lives in the
eastern direction, western direction, northern direction, southern
direction, eastern intermediate direction, western intermediate
direction, northern intermediate direction, southern intermediate
direction, downward and upward be free from enmity, hatred, and
anxiety; May they live happily. One has to choose one of them to
practise constantly until one‘s mind can concentrate on these
thoughts. Then the mind could be developed to higher levels based
on the concentration. Metta vacÊkamma means, the words that we
use for communication should be with loving-kindness. Likewise,
Metta kÈyakamma means, the things that we do physical activities
should ardently be with real friendliness and kindness.
There are eleven kinds of benefits for one who practises
absorption of loving-kindness245.
1. He sleeps happily (sukhaÑ supati): many people have an
uneasy sleep as they are in the habit of snoring, murmuring
and rolling in bed. But the person endowed with loving-
kindness sleeps happily as if he were in a trance.
245
A~guttaranikÈya, page-3-542.
196
2. He wakes up happily (sukhaÑ paÔibujjhati): many people
wake up lifelessly and absent-mindedly, yawning and
murmuring. This is an unpleasant experience for them. But
the person practising loving-kindness rises up from sleep
happily like a blossoming lotus without any disorder.
3. He does not see unpleasant dreams (na pÈpakaÑ supinaÑ
passati): there are many who dream robbers, serpents, wild
buffaloes and similar frightening sights. Sometimes they cry
aloud or scream in fear in their dreams. But the practitioner
of loving-kindness sees not such visions but temples,
Cetiyas, religious processions, and other pleasant sights.
4. He is pleasant to the humans (manussÈnaÑ piyo hoti):
wicked people devoid of any kindness or compassion have
their wickedness writ large on their countenances. As such
they are unpleasant to the people. In the same manner, the
pleasantness of the kind-hearted people is also apparent in
their faces and as such they are pleasant to the people like
a rose, a lotus.
5. He is pleasant to the non-humans (amanussÈnaÑ piyo
hoti): the story of VisÈkha Thera is quoted here as an
illustration. He was a PÈÔaliputta resident who came to Sri
Lanka and attained Arahantship at Sittalapabbata where he
stayed for a long time out of loving-kindness to an ascetic
197
living there to safeguard him from the troubles coming from
non-humans246.
6. Deities protect him: (devatÈ rakkhanti): here a story is
quoted wherein five hundred monks who were practising the
meditation on loving-kindness on a forest were well looked
after by the deities living there247.
7. Fire, poison or weapons cannot harm him (nÈssa aggi vÈ
visaÑ vÈ satthaÑ vÈ kamati); here too a story of SÈmÈvatÊ
in Dhammapada, is quoted in illustration. In this story, one
day the King Udena was absolutely furious with SÈmÈvatÊ
by reason of MÈgandiyÈ. The king Udena fitted his bow with
an arrow dipped in poison and shot the arrow to the
SÈmÈvatÊ. But she bore no anger will towards the king and
the arrow turned back to the king because the power of
loving-kindness.
8. He achieves mental composure quickly (tuvaÔÔaÑ cittaÑ
samÈdhiyati). A mind endowed with loving-kindness is
placid, lofty and sweet. The mental derivatives of such a
mind also have these same qualities. When such gentle
thoughts pervade the body, its elemental disturbances
become alloyed making it buoyant and cheerful. This brings
about physical comfort to the individual. The cumulative
effect of all these will be that the mind will achieve
concentration with ease.
246
Visuddhi magga, p-1. 306 247
Dhammapada aÔÔhakathÈ p, 1.200
198
9. His physical features become bright (mukhavaÓÓo
vippasÊdati): mind is born in association with the ―material
element‖ inherent in the blood within the heart. When fully
placid thoughts of loving-kindness are generated there, the
blood in the heart becomes purified. When that blood
spreads in the body along with the gentle mental formations
of loving-kindness, the person‘s face brightens up and
becomes cheerful and pleasant248.
10. He passes away un-bewildered (asamm|Äho kÈlaÑ
karoti): many people are made to die bewildered. As a result
it becomes impossible for them even to recollect a
meritorious act they had performed. This makes even those
with merit to their credit to take birth in lower realms. On the
other hand, the person who has a preponderance of
thoughts of loving-kindness is able to breathe his last
mindfully, free from any confusion.
11. If he fails to acquire any higher degree of
comprehension, he will be reborn in a brahma-world (uttariÑ
appaÔivijjhanto brahmalok|pago hoti): if the person who has
developed the absorption of loving-kindness fails to attain
Arahantship on that basis, his attainments would qualify him
for birth in a brahma-world.
One who engages in this meditation practising loving-kindness
to the above statement of the way to spread Metta, the intended
248
(Citte pasanne lohitaÑ pasÊdati, cittasamuÔÔhÈnÈni upÈdÈr|pÈni parisuddhÈni honti, vaÓÓÈ pamuttaphalassa viya mukhassa vaÓÓo hoti). SagÈthÈvagga aÔÔhakathÈ, p-1.27
199
beneficiaries would come into contact with the meditators‘ mind.
Consequently various forms of hatred and ill-will in them would
become mitigated or even entirely eradicated. The resultant state of
happiness in them is the philanthropic good achievable through this
meditation. This kind of practical benevolence percolate through
quicker and better, especially to those living in close proximity to the
mediator. This practise of loving-kindness spread out not only human
beings but also animals such as tiger, lion, cobra and the mongoose
etc. Through this practise, they become friendly and kindly with him
and he or she can stay together wariness with them. Therefore, to
bring about the reign of peace in the world, beings should cultivate
more and more loving-kindness towards one another. The more
loving-kindness is cultivated, the more the world will be peaceful.
The more the world is peaceful, the more the world will be beautiful.
4.C.6. Conclusion
Loving-kindness is important one of ten perfections and one of
four noble living (brhamavihÈra). The four noble living are: mettÈ
(loving-kindness), karuÓÈ (compassion), muditÈ (altruistic joy),
upekkhÈ (equanimity). The noble livings are four types though,
karuÓÈ (compassion), muditÈ (altruistic joy) do not number in the
perfections because they are easy to become in one‘s mind. On the
other hand, mettÈ (loving-kindness) and upekkhÈ (equanimity) are
more difficult to practise and more difficult to cultivate in order to get
enlightenment in the present time or in SaÑsÈra. Now I would like to
200
mention the UpkekkhÈ pÈramÊ (perfection of equanimity) included
in BrahmavihÈra.
10. UPEKKHŒ PŒRAM¢ (Perfection of
Equanimity)
4.D.0. Introduction to UpekkhÈ
Equanimity (upekkhÈ) is mentioned straightaway after loving-
kindness: because (a) equanimity purifies loving-kindness; (b) in
order to show the indifference one must maintain towards the
wrongs inflicted by others when one is providing for their welfare; (c)
having mentioned the development of loving-kindness, to stake next
the development of the quality which evolves from it; and (d) to show
the bodhisatta‘s wonderful virtue of remaining impartial even towards
those who wish him well. (UpekkhÈya mettÈvisuddhito, sattesu
hit|pasaÑhÈraÑ vattvÈ tadaparÈdhesu udÈsÊnatÈvacanato,
mettÈbhÈvanaÑ vattvÈ tannissandabhÈvanÈvacanato,
‘hitakÈmasattepi upkekkhako’ti acchariyaguÓabhÈvacanato ca
mettÈya anantaraÑ upekkhÈ vuttÈ)249.
4.D.1. The Meaning of UpekkhÈ
249
SÊlakkhandhavagga ÔÊkÈ, p-1.70
201
UpekkhÈ is translated as equanimity, impartiality or keeping a
well-balanced mind without attachment and detachment or favour
and disfavour. Equanimity arises as a result of concentration or
wisdom. Particularly, one has to keep his or her mind in balance,
without being moved or influenced by the ‗AÔÔha loka dhamma‘ the
eight vicissitudes of life which are gain, loss, good reputation, ill
reputation, praise, blame, pain and pleasure.
4.D.2. The Characteristic of UpekkhÈ
Equanimity has the characteristic of promoting the aspect of
neutrality; its function is to see things impartially; its manifestation is
the subsiding of attraction and repulsion; its proximate cause is
reflection upon the fact that all beings inherit the results of their own
kamma. (MajjhattÈkÈrappavatti lakkhaÓÈ upkekkhÈ,
samabhÈvadassana rasÈ, paÔighÈnunayav|pasama
paccupaÔÔhÈnÈ, kammassakatÈ- paccavekkhaÓa
padaÔÔhÈnÈ)250.
4.D.3. The Practise of UpekkhÈ
This is the most difficult one among the ten perfections to be
practised by a worldly being. But the Bodhisattas observe this
perfection without a slightest feeling of favour or disfavour,
attachment or detachment, towards anyone. In order that one may
become motivated for the practice of this perfection one should
contemplate that it is the way with the ordinary run of people that
250
SÊlakkhandhavagga ÔÊkÈ, p-1.71
202
they love and attach themselves to those who are greatful, respectful
and helpful towards them. They become angry and hate those who
are disrespectful and troublesome. This is a quality that is not noble
but ignoble. Those who hold this attitude cannot escape the
sufferings of saÑsÈra so long as they maintain this mentality. The
maintenance of an equal attitude towards both the desirable and the
undesirable beings and things is an excellent quality. This perfection
is helpful for the perfection of all the other nine perfections.
One who is not well-established in this perfection cannot fulfil
the other perfections well. To the person who loves one section of
beings and hates another it is difficult to practise charity with pure
heart. He practises charity towards the former because he loves
them and to the latter he refuses to be charitable because he hates
and condemns them. Attachment to desirable objects is an
impediment to dÈna as well.
Devoid of equanimity, one cannot give away his wife and
children for the sake of future Buddhahood. It is an impossible to
practise. As practising charity towards those who are dear to giver is
prompted by craving, the merit accruing there from cannot possess
sufficient power to lead the giver to full enlightenment. An exalted
level of virtue is hard to be practised by one who is devoid of an
equal attitude towards the world. This is because attraction and
repulsion can bring about enfeeblement or even a total violation of
the observance of the precepts of virtue. Without equanimity and
203
with attachment to property, one is incapable of practising
renunciation wife and children etc..
Truth and error, good and bad etc., become concealed to the
person with attachment to one party and revulsion to another. A
person along with all his activities, opinions etc appears to him as
good and truthful while his attitude to his friends and as bad and
awful while his attitude to his opponent, whom he looks down upon
and dislikes, becomes just the opposite. This is a delusion standing
on the way of the perfection of wisdom. An attitude of equanimity is a
pre-requisite for the generation of wisdom, which is the doctrine of
truth. Equanimity, accordingly, remains an extremely supportive
quality for the perfection of wisdom.
One can become angry while performing a meritorious
charitable activity, when an opponent obstructs it and as a result the
act of merit becomes mitigated in its value. In the same way, an act
of merit can lose its power when the performer‘s attachment is
directed towards a thing or a person after his or her heart. This
establishes the fact that for the correct performance of the perfection
of energy and it is also supporting of perfection of equanimity as a
booster. The two perfections of patience and of equanimity are
mutually supportive and complementary perfections. To be
equanimous one has to be patient.
Establishing oneself in truthfulness becomes difficult for the
person who loves one party and hates another. Even the practice of
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determination (adiÔÔhÈna) is not easy for him. When one loves one
party and hates another, very often it so happens that one is forced
to become untruthful by breaking promises and also to deviate from
one‘s determination. This shows that for the accurate practice of
truthfulness and determination also equanimity is absolutely
essential.
If the beneficiary of a person‘s philanthropy were to act
treacherously towards the benefactor, that would produce deep
anger and disgust in the latter. It is in such a situation that
equanimity comes to play its part.
4.D.4. The Types of UpekkhÈ
There are ten kinds of upekkhÈ that are included in upekkhÈ
pÈramÊ which is elucidated in Visuddhimagga 251 and
aÔÔhasÈlinÊ252 : those are as the following;
1. Chalang’upekkhÈ: there are six sense objects good and bad
that appear at the six sense doors. Arahats are not delighted
when the sense objects are desirable and not dejected when
these are undesirable. They are being endowed with
mindfulness and comprehension; they take them with
equanimity, maintaining their natural purity of their mind.
251
Vsm.1.155, 252
DhS, 216
205
2. BrahmavihÈr’upekkhÈ: Equanimity which views that happiness
and suffering of beings occur according to their kamma is
BrahmavihÈr’upekkhÈ.
3. Bojjhang’upekkhÈ: when efforts are made to attain the Path
and the Fruition, if some factors are weak and other strong, the
weaker ones are to be strengthened and the stronger are to be
suppressed; but when these factors of the path reached the
status of Bojjha~gas, constituents of Enlightenment, their
associated factors are of equal strength. UpekkhÈ observed
equally on these elements is called Bojjhan~g’upekkhÈ.
4. VÊriy’ upekkhÈ: In making efforts to attain the Path and the
Fruition, energy extended for just the required amount, neither
more nor less, is VÊriy’upekkhÈ.
5. Sa~khÈr’ upekkhÈ: In making efforts for the attainment of
concentration, Path and Fruition states, remaining detached
from Sa~khÈradhammas, conditioned things, such as
nÊvaraÓas, hindrance, etc., that are to be eradicated by
means of the First JhÈna etc, is called Sa~khÈr’upekkhÈ253.
6. Vedan’ upekkhÈ: feeling experienced neutrally without delight
or dejection when in taking in a sense-object is
Vedan’upekkhÈ.
253
This Sa~khÈr’upekkhÈ arises when the VipassanÈ wisdom matures. Before its maturity one needs making efforts to eradicate sa~khÈradhammas. But once the maturity is acquired it is no longer necessary to make special efforts to eradicate them. Only an attitude of indifference is needed for the purpose. (p-351, The Great Chronicle of Buddhas, Mingun Sayadaw, Tran, by U Ko Lay and U Tin Lwin, Yangon, Myanmar, 1991.)
206
7. Vipassan’ upekkhÈ: maintaining a mental equilibrium in
developing insight into the nature of impermanence and other
characteristics of the aggregates is called
Vipassan’upekkhÈ254.
8. Tatramajjhatt’ upekkhÈ: upekkhÈ observed without making
efforts to maintain neutrality on these correlated dhammas that
are well balanced in their respective functions is called
Tatramajjhattat’upekkhÈ.
9. JhÈn’ upekkhÈ: in developing JhÈnas, remaining indifferent to
the sublime bliss that appears at the third JhÈna is called
JhÈn’upekkhÈ255.
10. Parisuddh’ upekkhÈ: being purified of all opposing
factors and requiring no effort in pacifying them is called
Parisuddh’upekkhÈ256.
Out of these ten, the first six, namely, Chala~g’upekkhÈ,
BrahmavihÈr’upekkhÈ, Bojjha~g’upekkhÈ, Tatramajjhattat’upekkhÈ,
JhÈn’upekkhÈ and Parisuddh’upekkhÈ are the same in their ultimate
sense. They are all TatramajjhattatÈ cetasikas. They are
enumerated as six kinds because they differ from one another in
their time of arising. A simile is given in the above quoted
commentaries to explain this point. A man in his childhood is called 254
VipassanÈ is special seeing, its means ―In reality there are no such things as ‗I‘ or ‗he‘. What is termed ‗I‘ or ‗he‘ is just an aggregate of matter and mind that is subject to destruction and dissolution. These aggregates are continuously decaying without interruption. There is no sign of impairment only because every decaying object is being endlessly replaced by a newly conditioned thing. (p-351, ibid) 255
It is the upekkha that is acquired only at the final JhÈna. (p-352, The Great Chronicle of Buddhas) 256
It is the equanimity at the Fourth JhÈna stage which is free of all opposing factors. . (p-352, ibid)
207
kumÈra, ‗boy‘; when he becomes older he is called yuva, ‗youth‘;
again when he becomes older he is called vuddha, ‗adult‘, etc. A
man is thus called differently according to the stages in his life.
Similarly the ten equanimities (upekkhÈs) have different names
due to their different functions.
In the commentary of CariyÈpiÔaka and BuddhavaÑsa,
BrahmavihÈr’upekkhÈ is called PÈramÊ upekkhÈ. But there is a
slight difference between the both UpekkhÈs. Taking up one and the
same attitude towards one‘s foe and friend alike is PÈramÊ
upekkhÈ257; taking up one and the same attitude towards happiness
and suffering of beings with the thought that these two conditions are
the result of their own deeds (kamma) is BrahmavihÈr’upekkhÈ258.
4.D.5. An Important Observation on UpekkhÈ
UpekkhÈ pÈramÊ means not paying attention to the reaction of
the surroundings, whether good or bad, but to carry on with one‘s
work without delay for the good of the world. In other words, one
should not turn one‘s attention to anything else but for the sake of
the world to concentrate only on one‘s work. Not paying attention to
anything else is equanimity. It does not, however, well enough for
not paying attention to others but one should neither be flattered or
pleased when one is praised; nor should one tremble when one is
257
Tatheva tvaÑ sukhadukkhe, tulÈbh|to sadÈ hhava. UpekkhÈpÈramitaÑ gantvÈ, sambodhiÑ pÈpuÓissati. (BuddhavaÑ pÈÄi, p-2.319) 258
Ye me dukkhaÑ upaharanti, ye ca denti sukhaÑ mama. SabbesaÑ samako homi, dayÈ kopo navijjati. (CariyÈpiÔaka pÈÄi, p-2.419)
208
blamed and threatened. The Buddha also says: ―People blame
others for their silence. They blame those who talk much and
those in moderation. There is therefore no one in this world
who is not blamed.‖ Further He says: ―There never was, nor will
be, nor is there now anyone who is wholly blamed or wholly
praised‖259. This perfection is the way to clear for other perfections.
When UpekkhÈ pÈramÊ becomes, the other pÈramÊs would be able
to follow its lead and play their part. This pÈramÊ is the guide for
other pÈramÊs which are to follow its way. Therefore, UpekkhÈ
pÈramÊ is very important for the Noble Ones who are working for
the welfare of the world. Ven. Ledi Sayadaw has, in his book ―The
manuals of Buddhism‖ (Uttamapurisa DÊpanÊ)260‖ compared KhantÊ
PÈramÊ like a mother, UpekkhÈ PÈramÊ like a father and
Nekkhamma PÈramÊ like a physician. Just as sons and daughters,
who are looked after by mother, father and physician, can grow up
into healthy and robust young men and women, all meritorious
deeds (kusala) protected by KhantÊ, UpekkhÈ and Nakkhamma
PÈramÊs can reach the PÈramÊ status, otherwise they will just
remain mere meritorious deeds (kusala) like those done outside the
Buddha dispensation (sÈsanÈ), which would prolong the saÑsÈra.
―The three perfections of Renunciation, Loving-kindness and
Patience are especially supportive of that of Equanimity‖ has said
Ven. Rerukane Candavimala MahÈthera in his book of Analysis of 259
Gems of Buddhist Wisdom, p-313, by Ve. Dr. K. Shi Dhammananda, Publication of the Buddhist Missionary Society, Kuala Lumpur, Malaysia, 1996 (second edition). 260
The Manuals of Buddhism, Le Di Sayadaw, Mother Ayeyawaddy Publishing House, Yangon, Myanmar, 2004.
209
Perfections261. The person who has a predilection for renunciation
can become equanimous by eliminating the special attachment that
is generally generated towards one‘s gains and supports. When one
is endowed with patience and loving-kindness one can remain
equanimous towards criminals without generating anger towards
them. This shows that one should practise the Perfection of
Equanimity along with those of Renunciation, Patience and Loving-
kindness. Here, the practitioner should view with equanimity both do-
gooders and evil-doers in society by regarding both these types as
merely acting according to an inborn instinct in beings.
When one is partaking of food the practitioner should be
mindful not of its taste but of its utilitarian value. This same principle
should be applied to clothing and shelter as well. When gains come
they too should be treated as something natural without becoming
elated or developing an attachment to them. Some equanimity
should be displayed also one should maintain the same attitude. If,
in the latter case, one becomes entirely isolated one should
contemplate on the fact that in this world all unions end up in
separations. Praise and humiliation, prosperity and adversity are two
other sets of such worldly conditions wherein one has to maintain
equanimity. When seeing passion-generating objects like the female
form also one should contemplate on their impermanent and impure
nature and become equanimous. In the face of repulsive sights like
decrepit old people or those suffering from highly dangerous 261
Analysis of Perfections, by Ven. Chandavimala MahÈthera, Buddhist Publication Society, Kandy, Sri Lanka, 2003.
210
diseases also one should develop equanimity by understanding such
conditions to be the way of the world.
The story of the ascetic Bodhisatta LomahaÑsa (as recorded in
the CariyÈpiÔaka 262 ) is given as example for the Perfection of
Equanimity. According to it, the Bodhisatta‘s name was MahÈ
LomahaÑsa, which in truth was not his real name. It means the one
who made hair raising goose-flesh causing efforts to fulfill upekkhÈ
pÈramÊ. So Bodhisatta was known by that name.
He was born in a very wealthy family. His parents looked after
him well. When the time came for his education, he was sent to
learn, according to the custom of that age, under the great
DisÈpÈmokkha teacher. After completion of his learning, he
returned to his parents and joined their work but he was not very
interested in it. His mind was bent on the accomplishment of
Perfection of Equanimity. When his parents were still living, he
inevitably had to attend to their business. His parents urged him to
marry though; he gave various excuses not to marry and lived
together with them.
LomahaÑsa perceived the nature of impermanence (anicca)
and had an emotional awakening of remorse (saÑvega). When the
impermanent nature of existence (bhava) was seen, the nature of
suffering and un-satisfactoriness (dukkha) of existence was also
realized. Birth (jÈti), ageing (jarÈ), ill-health (byÈdhi), death
262
CariyÈpiÔaka aÔÔhakathÈ, p-258
211
(maraÓa) were included in suffering (dukkha). To associate with
people whom one disliked or to be separated from those one loved
or liked was also suffering which concerned with environment. Not
obtaining what one desired was also suffering. He knew these kinds
of suffering. That was the reason why LomahaÑsa wanted to fulfill
upekkhÈ pÈramÊ.
He had to wait till the passing away of his parents for the
fulfillment of perfection of equanimity. When his parents died, he
began to make preparations. Then his relatives advised and asked
him to carry on his parents‘ business but he did not listen to them.
He was a man of pÈramÊ (destined to reach the highest state) and
prompted by this inborn nature. He wanted to practise it because he
wished to liberate from the world of suffering.
He thought of renouncing his wealth and property and
becoming an ascetic but the life of an ascetic would attract public
attention and popularity according to his theory. He, therefore, left
the home life in his ordinary clothes. He did not wear the usual bark-
dyed robes of an ascetic.
He wandered from village to village and from towns to towns.
He had nothing to worry about food and clothes. He ate whatever he
could get and wore whatever he had. He did, however, not stay long
time at places where he was treated with respect and stayed long
time at places where he was treated with disrespect. There had no
tears for him when he saw sorrowful sights and sorrowful
212
experiences. He did not laugh when he saw funny scenes or heard
funny stories. He, actually, strove to be perfected this perfection
because he wished to have omniscience (SabbaÒÒutaÒÈÓa) reside
in him. Gradually his mental power developed and gained strength
for the fulfillment of perfection of equanimity.
He got to a village where there were children who were fond of
poking fun at others. His attire and appearance looked peculiar and
amazing to these children. They took him to be an object to poke fun
at. Though they jeered at him and made fun of him in every way, he
was pleased and satisfied and there was no anger with him. He,
eventually, went to cemetery and lay there using a skeleton as his
pillow. The children jeered at him as he was an object of mischief,
but he was not angry with them. Some intelligent people, however,
took him to be a noble person and honored him but he had no liking
for them. He had equal regard for both of those who made fun of him
and those who revered and honored him in this very life. The
Bodhisatta, in fact, exercised perfection of equanimity many lives,
that‘s why, he also fulfilled this perfection the existence of
LomahaÑsa.
Everybody, therefore, should build on the vast conception of
universal love (mettÈ), compassion (karuÓÈ), sympathetic or
appreciative joy (muditÈ) and equanimity or neutrality of mind
(upekkhÈ) for all living beings, on which the Buddha's teaching is
based. Those, who are living in these four, mettÈ, karuÓÈ, muditÈ,
213
and upekkhÈ, are called 'Noble Living' (brahmavihÈra) 263 .
Equanimity is more difficult to cultivate than the other three Divine
Abidings (loving-kindness, compassion and sympathetic joy). It is
necessary if one is to attain the highest JhÈna states.
All beings desire happiness but not suffering. Whatever a
person treats (kÈya-kamma), or speaks (vacÊ-kamma), or thinks
(mano-kamma), all actions should be with the above four qualities of
love, compassion, appreciative joy and equanimity for the sake of
happiness for others. When everyone becomes pervaded with the
spirit of love, compassion, appreciative joy, and equanimity, that
would be very pleasant to everyone's heart and would be very
peaceful world.
The Buddha stated that 'O Monks, let your actions (bodily,
verbally or mentally) testify to your spirit of love, compassion,
appreciative joy, and equanimity with which you wish happiness for
your fellow-disciples who live together with you in each other's
presence, or apart from you in each other's absence. All beings'
behavior resulting from the practice, indeed, speech and thought of
love, compassion, appreciative joy and equanimity shall be rendered
memorable throughout one's life and there shall one find everlasting
263
A (catukkanipÈta), p. 443 (MettÈsahagatena, karuÓÈsahagatena, muditÈsahagatena,
upekkhÈsahagatena cetasÈ ekaÑ disaÑ pharitvÈ viharati, TathÈ dutiyaÑ tathÈ tatiyaÑ tathÈ catutthaÑ. Iti uddhamadho tiriyaÑ sabbadhi sabbattatÈya sabbÈvantaÑ lokaÑ mettÈsahagatena, karuÓÈsahagatena, muditÈsahagatena, upekkhÈsahagatena cetasÈ vipulena mahaggatena appamÈÓena averena abyÈpajjena pharitvÈ viharati.)
214
unity.'264
4.D.6. Conclusion
Perfections (pÈramÊs) are very important to become a Buddha
but equanimity (upekkhÈ) is the most important one of them because
it can attain highest jhÈna states265 and it is the way to be freedom
from craving or clinging (rÈga) 266. Equanimity and passion cannot to
present in the mind together. Through it, one becomes delivered
from lust, doubts, queries and debating 267 . Along with loving-
kindness and compassion, it is one of the five ways to suppress
malice (ŒghÈta)268.
264
M-Mul, p. 396 (Idha, bhikkhave, bhikkhuno mettaÑ kÈyakammaÑ paccupaÔÔhitaÑ hoti
sabrahmacÈrÊsu Èvi ceva raho ca. Puna caparaÑ, bhikkhave, bhikkhuno mettaÑ vacÊkammaÑ paccupaÔÔhitaÑ hoti sabrahmacÈrÊsu Èvi ceva raho ca. Puna caparaÑ, bhikkhave, bhikkhuno mettaÑ manokammaÑ paccupaÔÔhitaÑ hoti sabrahmacÈrÊsu Èvi ceva raho ca. Ime dhammÈ sÈraÓÊyÈ piyakaraÓÈ garukaraÓÈ sa~gahÈya avivÈdÈya sÈmaggiyÈ ekÊbhÈvÈya saÑvattati.) 265
Visuddhimagga, p-1.318 266
Visuddhimagga, p-1.312, 314 267
Dialogues of the Buddha, III, p.233 268
Gradual Sayings, III, p.137