CHAPTER IV - shodhganga.inflibnet.ac.inshodhganga.inflibnet.ac.in/bitstream/10603/2040/11/11_chapter 4.pdf155 CHAPTER IV (7) SACCAPŒRAM¢ (Perfection of Truthfulness) (8) ADI®®HŒPŒRAM¢

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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

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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

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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

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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,

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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