Part 6f - Fifteen Kinds of Conduct and Fivefold Higher Knowledge

[Summary: Fifteen Kinds of Conduct (Caraṇa) and Fivefold Higher Knowledge (Abhinnas) together with Their Components]

Like reflections stated above, fifteen kinds of Conduct and fivefold Higher Knowledge, together with their components, also form the basis of the pāramīs.

Fifteen kinds of Conduct are:

(1) Observance of precepts (Sila samvara).

(2) Closing securely with mindfulness the six doors of sense faculties, namely, eye, ear, nose, tongue, body and mind so that no plunder by bandits in the form of evil deeds could take place (Indriyesu guttadvarata).

(3) Being moderate in eating (Bhojanamattannuta).

(4) Out of the six divisions of a (24-hour) day, namely, morning, mid-day, evening, first watch, second watch and last watch of the night, sleeping only in the second watch, and engaging in meditation only in the two postures of sitting and walking during the remaining five periods (Jāgariyānuyoga).

(5-11) The seven virtues of the good;faith, mindfulness, moral shame of doing evil, moral dread of doing evil, learning, energy and wisdom.

(12-15) The four jhānas (the first, the second, the third and the fourth).

Of these fifteen caraṇas, the components of the first four are the thirteen ascetic practices (dhutanga)^[1], and such qualities as having few wants, being easily contented, and etc.

Of the seven virtues of the good dhamma,

(a) the components of faith are:

(i) recollection of the Buddha (Buddhānussati);
(ii) recollection of the Dhamma (Dhammānussati);
(iii) recollection of the Sangha (Sanghanussati);
(iv) recollection of one’s morality (Sīlānussati);
(v) recollection of generosity (Cāgānussati);
(vi) recollection of one’s faith, morality, learning, sacrifice and wisdom, with devas as witness (Devatanussatti);
(vii) recollection of attributes of Nibbāna (Upasamānussati);
(viii) non-association with people of barren, dry faith (Lūkha-puggala parivajjana);
(ix) association with amiable men of faith (Siniddhapuggala);
(x) reflection on dhammas which inspire devotional faith (Pasādanīya dhamma paccavekkana); and
(xi) inclination to generate faith in all posture (Tadadhimuttatā).

(b) the components of mindfulness are:

(i) mindfulness and clear comprehension in the seven movements, such as moving forward, moving backward, etc.;
(ii) non-association with careless and negligent people;
(iii) association with mindful people;
(iv) inclined to generate mindfulness in all posture.

(c-d) the components of moral shame and moral dread of doing evil are:

(i) reflection on the danger of demeritoriousness;
(ii) reflection on the danger of the realms of misery;
(iii) reflection on the supporting character of meritoriousness;
(iv) non-association with people who are devoid of moral shame and moral dread of doing evil;
(v) association with people who are endowed with moral shame and moral dread of doing evil;and
(vi) inclination for developing moral shame and moral dread of doing evil.

(e) the components of learning are:

(i) previous efforts made for learning;
(ii) being a constant enquirer;
(iii) association with and practice of good Dhamma;
(iv) pursuit of blameless knowledge;
(v) maturity of faculties, such as faith, etc.;
(vi) keeping away from defilements;
(vii) non-association with the ignorant;
(viii) association with the learned; and
(ix) inclination for extending knowledge in all postures.

(f) the components of energy are:

(i) reflection on the danger of the realms of misery;
(ii) reflection on the benefit of strenuous effort;
(iii) reflection on the desirability of following the path trod by the virtuous, such as the Buddha, etc.;
(iv) honouring the alms-food by devoting oneself to practice of Dhamma;
(v) reflection on the noble heritage of the good dhamma;
(vi) reflection on the supremacy of the Teacher who is a Buddha;
(vii) reflection on one’s eminent lineage as a descendent of a Buddha;
(viii) reflection on the nobility of companions in the Dhamma;
(ix) non-association with the indolent;
(x) association with the industrious; and
(xi) inclination for developing energy^[2] in all posture.

(g) the components of wisdom are:

(i) (making) repeated enquiries about the aggregates (khandhas), the bases (āyatanas), the elements (dhātus) etc., of one' s body;
(ii) purity of objects both inside and outside the body;
(iii) keeping in perfect balance of the two pairs of faith and wisdom on the one hand and energy and concentration on the other, in accordance with the saying:

“Excess of faith leads to over enthusiasm;
excess of wisdom leads to craftiness;
excess of energy leads to restlessness;
excess of concentration leads to ennui (mental weariness);
but there is never an excess of mindfulness”;

(iv) non-association with the foolish;
(v) association with the wise;
(vi) reflection on the diversity of profound knowledge related to subtle subjects, such as the aggregates, etc.; and
(vii) inclination for developing knowledge (paññā) in all postures.

(h) The components of the four jhānas are:

(i) the first four caraṇa dhammas beginning with observance of precepts^[3];
(ii) the beginning portion of Samatha meditation, and (iii) the fivefold mastery^[4] (vasibhava).

Through these caranas and abhiññās, it is possible to achieve purity in application (payoga-suddhi) and purity of disposition (asaya-suddhi). Through purity in application, one can make the gift of harmlessness (abhaya-dāna) to beings and through purity of disposition, one can make the gift of material objects (āmisa-dāna);and through the purity of both, the gift of Dhamma (dhamma-dāna) becomes possible.

In this way it may be understood how the caraṇas and abhiññās form the requisites of the pāramīs.

Footnotes and references:

[1]:

13 Dhutaṅgas are enumerated in the Visuddhimagga: (1) wearing patched-up robes (pamsukūlik'anga);(2) wearing only three robes (tecivarik'aṅga); (3) going for alms (pindapātik'anga);(4) not omitting any house whilst going for alms (sapadānik'anga); (5) eating at one sitting (ekāsanik'anga); (6) eating only from the alms-bowl (pattapintik'anga); (7) refusing all other food (khalupaccha-bhattik'anga);(8) living in the forest (ārannik'anga); (9) living under a tree (rukkha-mūlik'anga);(10) living in the open air (abbokāsik'anga); (11) living in a eemetary (susānik'anga); (12) being satisfied with whatever dwelling (yathā-santhatik'anga);(13) sleeping in sitting position (and never lying down) (nesajjik'anga).

[2]:

Read also Anudīpānī Chapter VI Pāramīta (Prefections).

[3]:

Read: “The components of Energy.”

[4]:

The five masteries, vasibhāva, read Anudīpānī Chapter VI Pāramīta (Prefections).