Introduction (definition and characteristics of the perfections, pāramī)

Meaning of Pāramī

The possible meanings of the word ‘pāramī’ have been variously explained in the Cariyā-Piṭaka Commentary. Just to let the reader have an idea:

Pāramī is the combination for “parama” and “ī”. Parama means ‘most excellent’, which is used here in the sense of future Buddhas who are the most excellent ones.

Or pāramī derives from the root, ‘para’ with the suffix ‘ma’. The root, ‘para’ means ‘to fulfil’ or ‘to protect’. Because they fulfil and protect such virtues as dāna (alms-giving), etc., future Buddhas are called parama.

Or para, a prefix, is attached to the root, ‘mava’, meaning ‘to bind’. Because future Buddhas behave as though they bind on and attract other beings to them by means of special virtues, they are called parama.

Or paraṃ, a prefix is attached to the root, ‘maja’ meaning, ‘to be pure; paraṃ means ‘more’. Because future Buddhas are free of mental impurities and far purer than others, they are called parama.

Or paraṃ, a prefix, is attached to the root, ‘maya’ meaning ‘to go’; ‘param’ means ‘superior’. Because future Buddhas go to the superior state of Nibbāna in a special manner, they are called parama.

Or param, a prefix, is attached to the root, ‘mu’ meaning ‘to determine’. Because future Buddhas determine their next existence as they do in the case of the present, they are called parama. (What this means to say is that as future Buddhas are able to ascertain precisely what should be done to make the present existence pleasant and faultless, so are they able to do with regard to their next existence. That is, they have the ability to improve their existences.)

Or paraṃ, a prefix, is attached to the root, ‘mi’ meaning ‘to put in’; paraṃ means ‘more’. Because future Buddhas ‘put in’ more and more such virtues as sīla (morality), etc., in their mental process, they are called parama.

Or paraṃ means ‘different from’ or ‘opposed to’; the root is ‘mi’ meaning ‘to crush’. Because future Buddhas crush all their enemies, which in the form of impurities, are different from and opposed to all virtues, they are called parama.

Or pāra, a noun, is attached to the root, ‘maja’ meaning ‘to purify’; pāra means ‘the other shore’. Here saṃsāra is to be taken as ‘this shore’ and Nibbāna ‘the other shore’. Because future Buddhas purify themselves as well as others on the other shore of Nibbāna, they are called pāramī.

Or pāra, a noun, is attached to the root ‘mava’ meaning ‘to bind’ or ‘to put together’. Because future Buddhas bind or put beings together in Nibbāna, they are called pāramī. Or the root is maya, meaning ‘to go’. Because future Buddhas go to the other shore of Nibbāna, they are called pāramī.

Or the root is mu, meaning ‘to understand’. Because future Buddhas fully understand the other shore of Nibbāna as it really is, they are called pāramī.

Or the root is mi meaning ‘to put in’. Because future Buddhas put in and convey being to the other shore of Nibbāna, they are called pāramī.

Or the root is mi, meaning ‘to crush’. Because future Buddhas crush and eradicate in Nibbāna the impurities which are enemies of being, they are called pāramī.

(These are the various meanings presented in accordance with sabhavanirutti (natural etymology). They are not random attempts.)

Paramānaṃ ayaṃ paramī: Pāramī means property in the form of practices of future Buddhas; (or) paramānaṃ kammaṃ paramī; paramī means duties of future Buddhas; Paramissa bhāvo pāramitā paramissa kammaṃ pāramitā: duties that bring about knowledge that such a person is a future Buddha.

All this means: A series of duties such as dāna and others to be fulfilled by future Buddhas is called paramī (or pāramitā).

In the Jinālaṅkāra Sub-commentary, it is said: “Pāraṃ nibbānaṃ ayan ti gacchanti etāhi ti pāramiyo, nibbānasādhakā hi dānacetanādayo dhammā paramī ti vuccanti,” meaning to say that “Dāna cetanā or the volition of alms-giving, etc. which forms the way to Nibbāna, the other side of saṃsāra, should be called paramī.”

In the Cariyāpitaka Commentary, it is said: taṇhāmānadiṭṭhīhi anupahatā karun’ūpāyakosalla-pariggahita dānādayo gunā pāramiyo, Pāramī is constituted by virtues, such as dāna, etc. that are to be grasped by means of compassion and cleverness. Compassion is shown towards beings who are not spoiled (overwhelmed) by craving, pride and wrong view. Cleverness means wisdom in seeking ways and means. Dāna, etc. (that are to be guided by compassion and wisdom) are to be named pāramī. (This explanation is made with special reference to pāramī of Sambuddhas.)

Perfections

The Ten Perfections are:

(1) Generosity (dāna, translated sometimes as charity, liberality or just alms-giving)
(2) Morality or Virtue (sīla)
(3) Renunciation (nekkhamma)
(4) Wisdom (paññā)
(5) Energy (vīriya)
(6) Forbearance or Patience (khantī)
(7) Truthfulness (sacca)
(8) Determination or Resolution (adhitthāna)
(9) Loving-kindness (mettā)
(10) Equanimity (upekkhā )

(The full meaning of these Perfections will become clear in the following passages.) Concerning these Perfections, it has been mentioned in the Chapter: The Rare Appearance of a Buddha, that there are four kinds of cultivation of mind. One of these cultivations deals with the fact that from the time Bodhisattas receive definite assurance from a Buddha about their Buddhahood till the last rebirth when they actually become a completely Self-Enlightened Buddha, there is no period in this very long interval in which they do not practise for fulfilment of the Ten Pāramīs (Perfections) at the very least, they do not fail to fulfil the Perfection of Generosity. It fills us with devotional inspiration to reflect on these noble practices pursued by the Bodhisattas.

The Characteristics, Functions, Manifestations and Proximate Causes of The Perfections

A person practising Vipassanā Meditation must come to know the nature of nāma and rūpa by means of their characteristics, functions, manifestations and proximate causes. Then only will he come to possess a clear view of them. Similarly, it is only when one knows the characteristic, function, manifestation and proximate cause of the Perfections then one will have a clear understanding of them. Therefore, we find in the Commentary to the Cariya Piṭaka a separate chapter on the characteristic, function, manifestation and proximate cause of the Perfections.

A feature common to all the Ten Perfections is that they have the characteristic of serving the interest of others. Their function is (a) providing assistance to others (kiccarasa);(b) being endowed with steadfastness (prosperity, success), fulfilment (samāpattirasa). Their manifestation is (a) the recurring phenomenon of the quest for the welfare and benefits of being; or (b) the recurring phenomenon of appearing in the mind (of Bodhisatta) that it is useful means of bringing about Buddhahood. Their proximate cause is (a) great compassion or (b) great compassion and skilfulness as to means and ways.

It is necessary to provide a few explanations on the above definitions. Characteristic (lakkhaṇa) has two aspects: (i) Samannasabhāva, the ordinary feature of each thing, i.e. the feature applicable to others also and (ii) Visesasabhāva, the peculiar feature which is not applicable to others. For example, amongst the material qualities, the Earth-element of the Four Great Elements has two characteristics, namely, impermanence and hardness. Of these, the characteristic of impermanence is a feature applicable to other elements and is thus an ordinary feature only, whereas, the characteristic of hardness is the unique feature of the Earth-element only, is not shared by others and is thus its special feature.

Function (rasa) has also two aspects to it: (i) Kiccarasa, function that which is to be performed; (ii) Sampattirasa, fulfilment, attainment. For example, when meritoriousness arises, it does so after counteracting or obliterating demeritoriousness. Thus, it is said that the function of meritoriousness is the counteracting of demeritoriousness. The final fulfilment of a meritorious act is production of beneficial results; thus the function of meritoriousness is the attainment of beneficial results.

Whenever a person ponders deeply on certain mind-objects, what usually appears in his mind relates to the nature of the mind-object under consideration; relates to its function; relates to its cause; relates to it effect. The manifestations which thus appear in his mind concerning the mind-object he is thinking about is called its manifestation. For example, when a person starts to investigate ‘what is meritoriousness?’, it would appear in his mind, ‘meritoriousness is of the nature of purity’ regarding its nature; ‘meritoriousness is that which counteracts or obliterates demeritoriousness’ regarding its function; ‘meritoriousness is possible only when one associates with the good and virtuous’ regarding its cause;‘meritoriousness is that which enables production of desirable results’ regarding is fruition.

The immediate, and the most powerful contributory factor for its arising is called the proximate cause. For example, of many factors which cause the arising of meritoriousness, proper attitude of mind is the immediate and the most powerful contributory factor for its arising and is therefore termed its proximate cause, Padatthāna, in the Texts.