Part 16 - What is the Fruit of the Pāramīs

To the question, “What is the fruit of the pāramīs?” the answer briefly is:

The fruit of the pāramīs is the Buddha’s innumerable attributes headed by the arahattamagga ñāṇa and Omniscience which is Supreme Enlightenment; that is to say, the attainment of Buddhahood is the fruit of the pāramīs.

To elaborate: It is the acquisition of the physical body (rūpa-kāya) adorned with many attributes, such as the thirty-two characteristics of a Great Man, eighty minor marks (which will be given in detail in the Chronicle of Buddha Gotama), the aura emanating from his body extending up to eighty cubits even in the total darkness of four conditions^[1], the acquisitions of the Dhamma body (dhamma-kāya) which is founded on the physical body and which is glorious with innumerable attributes, such as the Ten Powers^[2] (Dasa-bala ñāṇa), the fourfold valorous Wisdom^[3] (Catu-vesārajja ñāṇa); the sixfold unique Wisdom^[4], (Cha-asādhāraṇa ñāṇa); and eighteen unique qualities of a Buddha (Āveṇika-dhamma)^[5].

Furthermore, according to the following verse which is quoted by Commentators:

Buddhopi buddhasea bhaneyya vaṇṇam
kappam pice aññam abhasamāno
khiyetha kappo cira dīgham antare
vanno na khiyetha tathāgatassa.

“So numerous are the attributes of a Buddha that even another Buddha, devoting all the time to nothing else but dwelling on the virtues of that Buddha for the whole of His life, cannot finish describing them.” All such attributes of a Buddha are the fruit of His pāramīs.

At this point, in order to arouse devotional faith and appreciation of the innumerable, inestimable attributes of the Buddha, and to let the reader of this treatise develop merit which is conducive to wisdom, I shall conclude this Chapter on Miscellany by reproducing the three verses with their meanings, recited in honour of Buddha Anomadassī by Suruci the Hermit, who later become Venerable Sāriputta.

(i) Sakkā samudde udakaṃ
pametum āḷhakena vā
na tveva tava sabbaññu
ñānaṃ sakkā pametave

It may be possible to gauge the immense volume of water in the great ocean using some form of liquid measure; but, O Omniscient Buddha, no one, whether a man or a deva, is able to fathom the depth of wisdom possessed by the Most Exalted One.

(ii) Dhāretuṃ pathaviṃ sakka
thapetva tulamandale
na tveva tava sabbaññu
ñānam sakkā dharetave

It may be possible to measure the total mass of the great earth by means of a weighing machine; but, O Omniscient Buddha, no one, whether a man or a deva, is able to fathom the depth of wisdom possessed by the Most Exalted One.

(iii) Ākāso miniturn sakkā,
rajjuyā angulena vā,
na tveva tava sabbaññu,
ñānaṃ sakkā pametave.

It may be possible to measure the vast extent of the open space by means of a tape measure or a hand measure; but, O Omniscient Buddha, no one, whether a man or a deva, is able to fathom the depth of wisdom possessed by the Most Exalted One.

Footnotes and references:

[1]:

Four conditions: at midnight, on new moon, amidst a thick forest and under an overcast sky without lightning.

[2]:

Ten powers (Dasabala ñāṇa), perfect comprehension in the ten Spheres of knowledge. Ref: Chapter 2: RARE APPEARANCE OF A BUDDHA.

[3]:

The fourfold valorous Wisdom (Catu vesārajja ñāṇa); Ref: Chapter VI REFLECTION ON PERFECTIONS.

[4]:

The sixfold unique Wisdom (Cha-asādhārana-ñāṇa);Ref: Chapter VI REFLECTION ON PERFECTIONS.

[5]:

(i) having no hindrance with regard to knowledge of the past; (ii) having no hindrance with regard to knowledge of the present; (iii) having no hindrance with regard to knowledge of the future; (iv) being preceded by wisdom in all physical actions; (v) being preceded by wisdom in all verbal actions; (vi) being preceded by wisdom in all mental actions; (vii) having no falling off in intention; (viii) having no falling off in energy; (ix) having no falling off in concentration; (x) having no falling off in wisdom; (xi) having no falling off in teaching the Dhamma; (xii) having no falling off in emancipation; (xiii) not indulging in joking and laughter; (xiv) not making blunders; (xv) having nothing which cannot be gauged by wisdom; (xvi) having nothing which needs to be attended in a hurry; (xvii) being never negligent; and (xviii) not undertaking anything without due reflection.