Part 7 - What are The Factors that defile The Pāramīs?

To the question, “What are the factors that defile the pāramīs?” the answer, in general, is: regarding the pāramīs as ‘I’, ‘mine’, ‘myself’ through craving, conceit and wrong view is the cause of defilement of the pāramīs.

The precise answer, however, (in each particular case) is (as follows):

(i) Thinking to discriminate between gifts and between their recipients causes defilement of the Perfection of Generosity. (The Bodhisatta, who is fulfilling the Perfection of Generosity, should give without discrimination in whatever gifts he has in hand to whoever has come to seek. He should not think about the quality of the gift, “This is too bad to offer; this is too good to donate;” or should he think about the recipient, “This man is an immoral person, I cannot give it to him.” Such discriminating thoughts make the Perfection of Generosity impure.)

(ii) Thinking to discriminate between beings and between occasions causes defilement of the Perfection of Morality. (The Perfection of Morality should be fulfilled regardless of beings and occasion, thinking: “I shall refrain from killing only such and such creature but I shall not refrain from killing others. I shall observe precepts only on such and such an occasion but not on other occasions.” Thinking discriminatingly thus will make the Perfection of Morality impure.)

(iii) Thinking that the two kinds of sensuality^[1] and three realms of existence to be pleasant, and thinking that the cessation of sensuality and existence to be unpleasant are the causes of defilement of the Perfection of Renunciation.

(iv) Wrong thought of ‘I’, ‘mine’, is the cause of the defilement of the Perfection of Wisdom.

(v) Sluggish thoughts, which encourage sloth and torpor and restlessness, are the cause of defilements of the Perfection of Energy.

(vi) Thoughts discriminating between oneself and others (as my men and their men) are the cause of defilement of the Perfection of Forbearance.

(vii) Avowing to have seen, heard, touched and known what was not seen, heard, touched and known; and avowing not to have seen, heard, touched and known what was seen, heard, touched and known are the cause of defilement of the Perfection of Truthfulness.

(viii) Thinking that the requisites of Enlightenment, pāramī, cāga, cariya are disadvantageous and that their opposites are advantageous form the cause of defilement of the Perfection of Resolution.

(ix) Thinking as to who is one’s benefactor and who is not (who is friendly or who is not) is the cause of defilement of the Perfection of Loving-kindness.

(x) Discriminating between desirable sense objects from undesirable ones that are encountered is the cause of defilement of the Perfection of Equanimity.

Footnotes and references:

[1]:

Two kinds of sensuality: sense objects (vatthu-kāma); sense pleasures (kilesa-kāma).