Part 9 - What are the Factors that oppose the Pāramīs?

To the question, “What are the factors that oppose the pāramīs?” the answer is: when considered in general, all the defiling factors and all the demeritorious factors are the opposites of the pāramīs.

When considered in detail, craving for the object to be offered and stinginess are the opposite of paññā-pāramī; wrong doings (physical, verbal and mental) are the opposite of the sīla-pāramī. Taking delight in sense objects, sense pleasures and existence is the opposite of nekkhamma-pāramī. Extreme delusion is the opposite of paññā-pāramī. The eight occasions of indolence (kusīta vatthu) enumerated above are the opposites of vīriyapāramī. Intolerance, through greed or dislike, of desirable and undesirable objects is the opposite of khantī-pāramī. Not bringing out the real nature (as it truly exists) is the opposite of sacca-pāramī. Inability to overcome the dhammas which are opposed to the Perfections (not practising them successfully) is the opposite of adhiṭṭhāna-pāramī. The nine forms of developing hatred are the opposite of mettā-pāramī. Not viewing with the feeling of neutrality when encountering desirable or undesirable objects is opposite of upekkhā-pāramī.

Further details:

(i) Craving for the objects to be given away, aversion (lobha) to the recipients (dosa) and getting bewildered over generosity and its beneficial results (moha) are opposed to the Perfection of Generosity because only in the absence of such craving, aversion and bewilderment is an act of generosity accomplished.

(ii) The ten wrong-doings are opposed to the Perfection of Morality because observance of precepts is accomplished only when one is free from evils of wrong thought, word and deed.

(iii) Renunciation is the noble act of abstinence from sense pleasures, ill treatment of others and self-mortification; therefore indulgence in sense pleasures (lobha), illtreatment of others (dosa) and self-mortification (moha) are opposed to the Perfection of Renunciation.

(iv) Craving, aversion and bewilderment make beings blind, whereas wisdom restores the sight of beings blinded by them. Therefore, these three unwholesome factors, which cause blindness in beings, are opposed to the Perfection of Wisdom.

(v) Through craving, one flinches from doing meritorious deeds;through aversion, one cannot be established in good deeds; and through bewilderment, one cannot strive in a right way. It is only by means of energy, one performs meritorious deeds without flinching, becomes established in them and proceeds in a right manner. Therefore, these three unwholesome factors are opposed to the Perfection of Energy.

(vi) Only with forbearance can one resist (inclination towards) craving for desirable objects or (towards) ill-will for undesirable objects and can perceive the nonpersonality and voidness of natural phenomena. Thus, craving, aversion, and bewilderment, which cannot so perceive the empty nature of phenomena, are opposed to the Perfection of Forbearance.

(vii) Without truthfulness, one is likely to be biased by craving because of services rendered to him by others, or by aversion, because of harm done by them. Hence truth cannot prevail under such circumstances. Only with truthfulness can one, in the face of favouritism or antagonism, be free from bias caused by craving, or by aversion, ill-will or bewilderment that deter prevalence of truth. Thus, these three unwholesome factors are opposed to the Perfection of Truthfulness.

(viii) With resolution, one can overcome the pleasant and unpleasant vicissitudes of life and remain unshakeable in fulfilling the Pāramīs. Therefore, craving, aversion and bewilderment, which cannot vanquish the vicissitudes of life, are opposed to the Perfection of Resolution.

(ix) Development of loving-kindness can ward off the obstacles (in the path of spiritual progress)^[1]; therefore these three unwholesome factors, constituents of the obstacles, are opposed to the Perfection of Loving-kindness.

(x) Without equanimity, craving for desirable objects and aversion to undesirable objects cannot be stopped and destroyed; nor can one view them with a balanced mind. Only when endowed with equanimity can one do so. Therefore, these three unwholesome factors are opposed to the Perfection of Equanimity.

Footnotes and references:

[1]:

Obstacles in the path of spiritual progress viz. (a) kāmacchanda, all forms of craving and desire; (b) vyapāda, ill-will (c) thina-midda, sloth and torpor;(d) uddhacca-kukkucca, distraction and worry, and (e) vicikiccha, doubt or wavering of mind.