Miscellaneous notes on the Perfections for the benefit of those who aspire to Buddhahood
這是提供給發心修菩薩道者有關波羅蜜多方面的探討與分析之雜集。
这是提供给发心修菩萨道者有关波罗蜜多方面的探讨与分析之杂集。
We conclude here the story of Sumedha the Hermit in order to furnish miscellaneous notes on the ten Perfections (as mentioned in the Commentary on the Cariyāpiṭaka) for the benefit of those who aspire to supreme goal of Perfect Self-Enlightenment (Omniscience) and to enable them to acquire skill in comprehending, practising and accumulating the requisites for Enlightenment.
When giving Dāna, if it is tainted with craving, thinking, "This is my Dāna"; if it is tainted with pride, thinking, "This Dāna is mine"; if it is tainted with wrong view, thinking, "This Dāna is my self", such Dāna is said to be spoiled by craving, pride or wrong view. It is only the kind of Dāna not spoiled by craving, pride or wrong view which could be termed Perfection. (The same applies to observance of Morality, etc.)
A Bodhisatta should be able to develop immense sympathy for all beings, close or distant, as if they were all his own children. Without discriminating between friend and foe, he should look upon all sentient beings as poor sufferers in Saṁsāra where they are burning with the fires of craving, hatred and bewilderment, with the fires of birth, ageing, death, grief, lamentation, pain, distress and despair. Contemplating thus he should develop vigorous compassion for them. His compassion should be so great as to enable him to go to the rescue of all beings from Saṁsāra even sacrificing his life. Such compassion is called the Great Compassion which forms the basis of all Perfections.
The Bodhisatta in his life as Sumedha the Hermit was so accomplished in spiritual attainments at the time he met Buddha Dīpaṅkara that he could achieve his own liberation, should he so desire. But as a Great Being endowed with supreme compassion, he bore personal suffering in Saṁsāra for the long duration of four asaṅkhyeyya and a hundred thousand aeons to fulfil the Perfections in order to liberate suffering beings.
It is the wisdom which is skill in doing deeds of merit such as Dāna, Sīla, etc., so that they become basic means and support for attainment of Omniscience. A man of good family who aspires to Buddhahood should engage in meritorious deeds of Dāna, Sīla, etc., with the sole aim of attaining Omniscience. (He should not wish for benefits that really lead to suffering in saṁsāra). The wisdom that enables him to aim at and wish for Omniscience as the only fruit of his good deeds is called Upāya-kosalla Ñāṇa.
The aforesaid Mahākaruṇā and Upāya-kosalla Ñāṇa are the fundamentals for attainment of Buddhahood and for practice of Perfections. One who aspires to Buddhahood should first of all endeavour to become accomplished in these two fundamentals.
上述之大悲心與方法善巧智即是修習波羅蜜和成佛的根基。發心修菩薩道者應該先致力於具備這兩個基本條件。
上述之大悲心与方法善巧智即是修习波罗蜜和成佛的根基。发心修菩萨道者应该先致力于具备这两个基本条件。
Only the qualifies such as Dāna, Sīla, etc., developed on the basis of these two principles can become true Perfections.
只有具足這兩個基本條件的佈施、持戒等波羅蜜才是真正的波羅蜜。
只有具足这两个基本条件的布施、持戒等波罗蜜才是真正的波罗蜜。
2. Why are they called Pāramīs?
2. 為何稱為波羅蜜？
2. 为何称为波罗蜜？
It may be asked:
"Why the ten virtues such as Dāna, Sīla, etc., are called Pāramīs?"
有個疑問可能會生起，即是：
「為何佈施、持戒等十種素質被稱為波羅蜜 (Pāramī)？」
有个疑问可能会生起，即是：
“为何布施、持戒等十种素质被称为波罗蜜 (Pāramī)？”
The answer is:
"The Pail word Pāramī is the combination of parama and ī. Parama means 'supreme' and is used here as a designation of Bodhisattas, because they are the highest of beings endowed with the extraordinary virtues of Dāna, Sīla, etc."
答案是：
「Pāramī 在巴利文是 parama 和 ī 的組合。Parama 的意思是「至上」，而在此被用以代表菩薩，因為：他們具有超凡的素質，例如佈施、持戒等，因而在眾生之中他們是最高尚的。」
答案是：
“Pāramī 在巴利文是 parama 和 ī 的组合。Parama 的意思是「至上」，而在此被用以代表菩萨，因为：他们具有超凡的素质，例如布施、持戒等，因而在众生之中他们是最高尚的。”
"Or,
because they fulfil and protect such special virtues as Dāna, Sīla, etc;
because they behave as though they bind on and attract other beings to them by means of these virtues of Dāna, Sīla, etc.;
because they purify others by removing their defilements in a most ardent manner; because they particularly proceed to Supreme Nibbāna; because they know their next existence as they comprehend the present life;
because they practise virtues such as Sīla, etc., in an incomparable manner as if these virtues were ingrained in their mental continuum;
because they dispel and destroy all alien hordes of defilements which threaten them. Bodhisattas are called 'Parama'."
A Bodhisatta is incomparably endowed with special virtues such as Dāna, Sīla, etc. This accounts for the emergence of the utterance and the knowledge "This person is a Bodhisatta; he is a Parama, a Supreme Being." Thus the special virtues of Dāna, Sīla etc., come to be known as 'Parama'.
Again, only Bodhisattas are able to perform deeds of merit such as Dāna, Sīla, etc., in an unparalleled manner. Hence these deeds of merit are called Pāramī, meaning the Duties of Bodhisattas (Paramānaṁ Kammaṁ Pāramī), or the Property of Bodhisattas (Paramānaṁ Ayaṁ Pāramī).
Concerning sequence of actual happening, for example, with reference to conception, it is stated in the Text, "Paṭhamaṁ kalalaṁ hoti, kalalā hoti abbudaṁ …"etc. "For womb-born creatures, the first stage is the fluid stage of Kalala for seven days, the second is the frothy stage of Abbuda for seven days, the third stage of Pesi takes the form of a lump of flesh, and so on." This form of teaching in sequence of events as they actually take place is known as the Order of Actual Happening.
Concerning sequence of abandonment, for example, with reference to defilements, it is stated in the Text, "Dassanena pahātabbā dhammā, bhāvanāya pahātabbā dhammā …"etc. "There are dhammas which are to be abandoned through the first stage of the Path; and there are dhammas which are to be abandoned through the three higher stages of the Path." This form of teaching in serial order according to steps of abandonment is known as the Order of Abandonment.
Concerning sequence of practice, for example, the seven stages of purification of morality, purification of mind, purification of view, etc. The first practice is to purify morality; this is followed by the practice for purification of mind. In this way the stages of purification should proceed in their due order. Such teaching in sequential order of practice is known as the Order of Practising.
Concerning the Order of Planes of Existence, the first in order of teaching Dhamma is the Sensuous Plane (Kāmāvacara) followed by the Material Plane (Rūpāvacara) and then by the Non-material Plane (Arūpāvacara). Such an arrangement in teaching is known as the Order of Planes of Existences.
In addition to the aforesaid four serial arrangements of teaching, there is the fifth kind in which dhammas such as the Aggregate of Matter (Rūpakkhandha), the Aggregate of Feelings (Vedanākkhandha), the Aggregate of Perceptions (Saññākkhandha), etc., are taught by the Buddha in a particular order for some specific reason.
Such an arrangement of teaching is known as the Order of Teaching by the Buddha.
In the first four orders of arrangement, each has its own reason for following a particular sequence, because conception stages actually happen in that order; because defilements are abandoned actually in that order; because the acts of purification are done in that order or because the planes of existences actually stand in that order. But in the fifth method of teaching Desanākkama, the Buddha has a special reason for adopting a particular sequence in teaching each set of such dhammas as the five Aggregates (Khandhas), the twelve Bases (Āyatanas), etc.
In the chapter on Pāramīs, the Perfections are arranged not in their Order of Happening, of Abandonment, of Practice, or of Planes of Existence as in the first four methods but in accordance with this fifth method, Desanākkama taught by the Buddha for a special reason.
"Why the Buddha adopted the particular sequence - Generosity, Morality, Renunciation etc., and not any other in teaching the ten Perfections?"
你可能會問：
「為何佛陀採取特別的排式來教佈施、持戒、出離等波羅蜜，而不是其他的排式？」
你可能会问：
“为何佛陀采取特别的排式来教布施、持戒、出离等波罗蜜，而不是其他的排式？”
The answer is:
"When the Bodhisatta, Sumedha the Hermit, first investigated the Perfections to be fulfilled just after receiving the prophecy, he discovered them in a particular sequence; he therefore fulfilled them in that order. And after his Enlightenment, he taught the Perfections in the same sequence he had practised."
Of the ten Perfections, Generosity helps develop Morality in a special way; even an immoral person (as a donor on the occasion of his son's novitiation) is likely to observe precepts with no difficulty; and generosity is easier to practise. (Though it may be difficult for one to keep the precept, one can find it easy to give alms.) Hence the Perfection of Generosity is mentioned first.
Only Generosity based on Morality is most beneficial; so Morality follows Generosity.
只有以持戒為根基的佈施才是最有效益的，因此持戒排在接下來的位置，即是第二個。
只有以持戒为根基的布施才是最有效益的，因此持戒排在接下来的位置，即是第二个。
Only Morality based on Renunciation is most beneficial; so Renunciation is taught immediately after Morality.
只有以出離為根基的持戒才是最有效益的，因此持戒後的下一個波羅蜜即是出離。
只有以出离为根基的持戒才是最有效益的，因此持戒后的下一个波罗蜜即是出离。
Similarly, Renunciation based on Wisdom; Wisdom on Energy; Energy on Forbearance; Forbearance on Truthfulness; Truthfulness on Resolution; Resolution on Loving-kindness; Loving-kindness based on Equanimity is most beneficial; thus Equanimity is taught after Loving-kindness.
Equanimity can be beneficial only when it is based on Compassion. Bodhisattas are Great Beings who had already been endowed with the basic quality of Compassion.
只有以大悲心為根基的捨才是最有益的。而菩薩這個大偉人早已具備了大悲心這基本條件。
只有以大悲心为根基的舍才是最有益的。而菩萨这个大伟人早已具备了大悲心这基本条件。
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Questions concerning Mahākaruṇā and Upekkhā
有關大悲心與捨的問題
有关大悲心与舍的问题
It might be asked here:
"How could Bodhisattas, the Great Compassionate Ones, look upon sentient beings with equanimity (indifference)?"
你可能會問：
「身為一位具有大悲心的菩薩，為何會以捨心 ( 平等、不分別 ) 來看待眾生呢？」
你可能会问：
“身为一位具有大悲心的菩萨，为何会以舍心 ( 平等、不分别 ) 来看待众生呢？”
Some teachers say:
"It is not in all cases and at all times that Bodhisattas show indifference towards sentient beings; they do so only when it is necessary."
有些導師說：
「菩薩並不是在任何時候及每一個事件中都以捨心對待眾生，他只是在有必要時才如此做。」
有些导师说：
“菩萨并不是在任何时候及每一个事件中都以舍心对待众生，他只是在有必要时才如此做。”
Other teachers say:
"They do not show indifference towards beings, but only towards offensive deeds done by them. Thus Great Compassion and Perfection of Equanimity are not opposed to each other".
Another way of explaining the serial order of the Perfections
波羅蜜排列法的其他解說
波罗蜜排列法的其他解说
(1) Dāna is taught initially
Because Generosity is likely to occur among by many people and thus belongs to all beings;
Because it is not so fruitful as Morality, etc., and
Because it is easy to practise.
(1) 最先舉出的是佈施：
因為它是一切眾生所共有，即使是普通人也有能力行佈施。
因為它的成果比不上持戒等。
因為它最易於修習。
(1) 最先举出的是布施：
因为它是一切众生所共有，即使是普通人也有能力行布施。
因为它的成果比不上持戒等。
因为它最易于修习。
(2) Morality is stated immediately after Generosity
Because Morality purifies both the donor and the donee;
Because after teaching the rendering of service to others (such as alms-giving) the Buddha wishes to teach abstention from causing affliction to others such as killing;
Because Dāna involves some positive action whereas Sīla involves some practice of restraint, and the Buddha wishes to teach restraint after teaching positive action (which is giving of alms);
Because Dāna leads to attainment of wealth and Sīla leads to attainment of human or Deva existence; and
Because he wishes to teach the attainment of human or Deva existence after teaching attainment of wealth.
(3) Renunciation is mentioned immediately after Morality
Because through Renunciation perfect Morality may be observed;
Because the Buddha wishes to teach good mental conduct
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(through Renunciation[1. Renunciation here refers not merely to giving up of material things but eradication of mental defilements.]) immediately after teaching good physical and verbal conduct (through Morality);
Because attainment of Jhāna (Renunciation) comes easily to one whose morality is pure;
(Fault arising from Demeritorious Deeds (Kammāparādha) is eradicated through observance of Morality; by so doing Purity of Physical or Verbal Exertion (Payogasuddhi) is achieved. Mental Defilements (Kilesāparādha) are eradicated through Renunciation; by so doing inherent elements of Wrong Views of Eternalism (Sassatadiṭṭhi) and Annihilationism (Ucchedadiṭṭhi) are cleared away and Purity of Disposition (Āsayasuddhi) with regard to Insight Knowledge (Vipassanā Ñāṇa) and to Knowledge that Volitional Activities are one's Own Property (Kammassakata Ñāṇa) is achieved. ) because the Buddha accordingly wishes to teach the purification of knowledge by Renunciation which follows the Purification of Exertion (Payogasuddhi); and
Because the Buddha wishes to teach that eradication of mental defilements at the Pariyuṭṭhāna stage through Renunciation can take place only after eradication of the mental defilements at the Vītikkama stage[2. There are three stages in the arising of defilements: (1) Anusaya, the dormant stage where defilements remain at the base of mental continuum as a latent tendency not manifesting themselves as a mental property; (2) Pariyuṭṭhāna, the stage where defilements come into existence form the latent stage manifesting themselves as a mental property at the mind's door; (3) Vītikkama, the stage where defilements become violent and uncontrollable, manifesting themselves in some unwholesome physical or verbal action. The observance of precepts inhabits the active expression of defilements (Vītikkama) through body or speech. This is temporary putting away of defilement (Tadaṅga-pahāna). The practice of Concentration Meditation (Samatha-bhāvanā) especially at the stage of attainment of Jhāna prevents the violent arising of mental defilements at the mind's door (Pariyuṭṭhāna). This is putting away of defilements to a distance for a considerable time (Vikkhambhana-pahāna). Defilements are entirely eradicated right down to the level of dormancy through Paññā, knowledge of the path of Fruition, leaving no trace of defilements in the mental continuum. This is complete eradication of defilements which are never to rise again (Samuccheda-pahāna).] through morality.
(4) Wisdom is mentioned immediately after Renunciation
Because Renunciation is perfected and purified by Wisdom;
Because the Buddha wishes to teach that there is no Wisdom without Jhāna (including Renunciation);
because he wishes to teach Wisdom which is the basic cause of Equanimity, immediately after teaching Renunciation which is the basic cause of Concentration of the mind; and
Because he wishes to teach that only by sustained thinking (Renunciation) directed towards the welfare of others can there arise Knowledge of Skilful Means (Upāya-kosalla Ñāṇa) in working for their welfare.
Because the function of Wisdom is fulfilled by application of Energy;
Because the Buddha wishes to teach marvels of endeavours for the welfare of beings after teaching Wisdom that comprehends with insight the nature of reality which is void of personality or self;
Because he wishes to teach that the cause for exertion[3. Exertion: Paggaha, which means 'support', 'help', 'aid', 'exertion'; here exertion may be the most appropriate.] immediately after the cause for Equanimity; and
Because he wishes to teach that special benefits accrue only from ardent striving after making careful consideration.
(5) 在智慧之後即舉出精進：
因為智慧必須具備精進力才能發揮其作用。
為了在解說洞察究竟法之空與無我實相的智慧之後，再指出為眾生之利益而付出的精進力之非凡德行。
為了在解說捨心的原因之後，再指出奉獻的原因。
為了在解說先具足小心地思考與分析之後，再作出的持恆與精進才會有特出效益。
(5) 在智慧之后即举出精进：
因为智慧必须具备精进力才能发挥其作用。
为了在解说洞察究竟法之空与无我实相的智慧之后，再指出为众生之利益而付出的精进力之非凡德行。
为了在解说舍心的原因之后，再指出奉献的原因。
为了在解说先具足小心地思考与分析之后，再作出的持恒与精进才会有特出效益。
(6) Forbearance is mentioned immediately after Energy
Because Forbearance is fulfilled by Energy (as only an energetic man can withstand all suffering that he encounters);
Because the Buddha wishes to teach that Energy is an adornment of Forbearance (as Forbearance shown by an indolent man because he cannot win is not dignified, whereas Forbearance shown by an energetic man in spite of his winning position is);
because he wishes to teach the cause of Concentration immediately after teaching the cause of Energy (as Restlessness, Uddhacca, due to excessive energy is abandoned only by understanding the dhamma through reflection on it, Dhammanijjhānakkhanti);
Because he wishes to teach that only
[pg10]
an energetic man can constantly endeavour (as only a man of great Forbearance is free from restlessness and always able to perform meritorious deeds);
Because he wishes to teach that craving for reward cannot arise when endowed with mindfulness as one works diligently for the welfare of others (as there can be no craving when one reflects on the dhamma in undertaking welfare works); and
Because he wishes to teach that a Bodhisatta bears with patience the suffering caused by others also when he is not working diligently for their welfare (as evidenced from the Cūḷadhammapāla Jātaka, etc.)
(7) Truthfulness is mentioned immediately after Forbearance
Because Forbearance can be maintained for long through Truthfulness as one's Forbearance will last only when one is truthful;
Because having mentioned first Forbearance of wrongs inflicted by others, the Buddha wishes to teach next how the Bodhisatta keeps his word to render assistance even to those who have done him wrong ungratefully. (At the time of receiving the prophecy, the Bodhisatta aspiring to Buddhahood makes the resolution to rescue all beings. True to this firm determination he renders help even to those who had wronged him. To illustrate: In the Mahākapi Jātaka, the sixth Jātaka of the Tiṁsa Nipāta, the story is told of the Bodhisatta in the existence of a monkey going to the rescue of a brahmin who had fallen into a deep chasm. Exhausted by strenuous exertion to bring the man out of danger, the Bodhisatta trustingly fell asleep on the lap of the man he had saved. With an evil thought (of eating the flesh of his rescuer) the wicked man hit the monkey's head with a stone. Without showing any anger and patiently bearing the injury on his head, the Bodhisatta continued his effort to save the man from the danger of wild beasts. He showed him the way out of the forest by drops of blood that fell as he jumped from tree to tree);
Because he wishes to show that a Bodhisatta with tolerance never relinquishes the practice of speaking only the truth steadfastly though he is misrepresented by others; and
Because having taught the meditative reflection by means of which the emptiness of soul may be understood, the Bodhisatta wishes to show Knowledge of truth developed through the process of that reflection (Dhammanijjhānakkhanti).
(8) Resolution is mentioned immediately after Truthfulness
Because Truthfulness is accomplished through Resolution since refraining from falsehood becomes perfect in one whose Resolution to speak truth remains unshakeable even at the risk of his life;
Because after teaching Truthfulness he wishes to teach resolute commitment of Bodhisattas to truth without wavering; and
Because after teaching that only those who possess Knowledge of Truth of things (as they really are) are able to build up the perfections and bring them to completion he wishes to teach that Pāramī-requisites can be effected as a result of knowledge of Truth.
(9) Loving-kindness is mentioned immediately after Resolution
Because development of Loving-kindness helps fulfilment of Resolution to undertake the work for the welfare of others;
Because after teaching Resolution, the Buddha wishes to teach what brings benefit to others in accordance with his resolve (for a Bodhisatta in the course of fulfilling his Perfections generally abides in Loving-kindness); and
Because when one is established imperturbably in determination to work for others' welfare, can one carry out one's wish with Loving-kindness.
(10) Equanimity is mentioned immediately after Loving-kindness
Because Equanimity purifies Loving-kindness; (when one develops Loving-kindness without Equanimity, one is liable to be deceived by craving or greed that wears the mask of Loving-kindness). Only when one develops Equanimity sometimes can one be away from the deceptive craving or greed;
Because after teaching how the interest of others should be served out of Loving-kindness, the Buddha wishes to teach that indifference is to be maintained towards all wrongs inflicted by them. (The Bodhisatta works for the welfare of beings with Loving-kindness; he keeps a balanced mind, forgiving all beings when wronged by them);
Because, after teaching the development of Loving-kindness, the Buddha wishes to teach its advantages, for only after developing Loving-kindness can Equanimity be successfully developed; and
The Buddha wishes to teach the wonderful attribute (of a Bodhisatta) that he can remain equanimous even towards those who show him good-will.
Thus our Teacher, the Lord of the world, teaches the Perfections in a proper sequence, as described above, arranged on some principle of order and succession, not at random or haphazardly.
我們的導師世尊即以上述的適當次序解說十波羅蜜，是本著開示的原則，而不是隨便與錯亂的排列。
我们的导师世尊即以上述的适当次序解说十波罗蜜，是本著开示的原则，而不是随便与错乱的排列。
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5. What are the characteristics, functions, manifestations and proximate causes of the Pāramīs?
5. 什麼是波羅蜜的相、作用、現起與近因？
5. 什么是波罗蜜的相、作用、现起与近因？
We shall begin this section with explanations of the words 'characteristic', 'function', 'manifestation', and 'proximate cause'. We shall next deal with the definition and purport of the Perfections together with their characteristics, functions, manifestations, and proximate causes collectively as well as individually.
Knowledge free from Personality-belief (Atta-diṭṭhi) is possible only through comprehension of the Ultimate Realities of Nāma and Rūpa which is attained by reflecting upon each reality in terms of its characteristics, functions, manifestations and proximate causes. Similarly, it is only when one knows the characteristics, functions, manifestations and proximate causes of the Pāramīs collectively as well as individually that one will have a clear understanding of them. Therefore the Texts usually describe these four features concerning the Perfections.
Sāmañña[4. Sāmañña and Sabhāva, both of ultimate realities, are known as Lakkhaṇa; (i) Sāmañña: features common to all, and (ii) Sabhāva: features not shared by others but possessed by one and is thus Unique (Visesa).], ordinary features common to all, and
Sabhāva, special feature peculiar to one and not shared by others. (For example, the material quality, Paṭhavī (earth-element) has two characteristics, namely,
change, impermanence, unsatisfactioness, not being subject to control, and
hardness.
The characteristics under (a) are features common to other elements, whereas the characteristic of hardness is the unique feature of the earth-element only, not shared by others).
Kicca Rasa, function which is to be performed, and
Sampatti Rasa, attainment as a result thereof.
作用 (Rasa) 也作味：
註疏提供的定義是：
"Kiccaṁ vā tassa sampatti, rasoti paridīpaye,"
作用有兩種：
執行作用 (Kicca Rasa) 是實行的作用；
成就作用 (Sampatti Rasa) 是獲得成果的作用。
作用 (Rasa) 也作味：
注疏提供的定义是：
"Kiccaṁ vā tassa sampatti, rasoti paridīpaye,"
作用有两种：
执行作用 (Kicca Rasa) 是实行的作用；
成就作用 (Sampatti Rasa) 是获得成果的作用。
Manifestation[5. Manifestation should be known as Phala and Upaṭṭhānākāra; (1) Phala; the result of the ultimate realities and (2) upaṭṭhānākāra; the way something manifests to the yogi. Whenever the yogi ponders deeply over a certain ultimate reality, what relates to the nature, function, cause, or effect of that reality appears in this mind. Thus something relating to any of these four and appearing in the yogis mind is called Manifestation.] (Paccupaṭṭhāna):
The Commentary defines
"Phalaṁ vā paccupaṭṭhānam-upaṭṭhānākāropi vā,"
Whenever a person ponders deeply over a certain mind-object, what usually appears in his mind relates to the nature of the mind-object under consideration, relates to its functions, relates to its cause, relates to its effect. Thus any one of those which appears in his mind concerning the mind-object he is thinking about is called manifestation.
"The immediate contributory factor for the arising of an ultimate reality is known as proximate cause."
近因 (Padaṭṭhāna，也作足處)：
註疏提供的定義是：
"Āsannakāraṇaṁ yaṁ tu, padaṭṭhānanti taṁ mataṁ,"
「導致某個究竟法生起的最接近原因。」
近因 (Padaṭṭhāna，也作足处)：
注疏提供的定义是：
"Āsannakāraṇaṁ yaṁ tu, padaṭṭhānanti taṁ mataṁ,"
「导致某个究竟法生起的最接近原因。」
"What then are the four features of the ten Perfections?"
The answer is:
"Dealing first with those common to all ten Perfections,
They have the Characteristic of serving the interest of others;
Their Function is to provide assistance to others (Kicca Rasa), or not vacillating as to fulfilment (Sampatti Rasa);
Their Manifestation is the appearance in the yogi's mind of the knowledge that they have the nature of wishing for the welfare of beings or the effect of becoming a Buddha;
The four features belonging to each Perfections are,
(1) The volition founded on Mahākaruṇā and Upāya-kosalla Ñāṇa to
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relinquish, donate, give away one's possession to others is called the Perfection of Alms-giving (Dāna).
Its Function is to destroy greed that clings to materials to be given away.
Its Manifestation is non-attachment that appears in the yogi's mind (regarding its nature) or attainment of wealth and prosperity and happy existence (regarding its effect).
Its Proximate Cause is the object to be given, for giving is possible only when there is that object.
它的 相 是捨棄。
作用 是消滅對佈施之物的執著。
現起 是呈現在修行者心中的不執著，或是獲得財富與投生至善界。
近因 是可供佈施之物，因為只有它存在時，佈施才可能發生。
它的 相 是舍弃。
作用 是消灭对布施之物的执著。
现起 是呈现在修行者心中的不执著，或是获得财富与投生至善界。
近因 是可供布施之物，因为只有它存在时，布施才可能发生。
The Perfection of Generosity is well comprehended only when it is studied thoroughly in the eight of these four aspects; when studied thus it would be clearly and completely grasped that Dāna is an act that has the characteristic of forsaking or abandoning; at the same time it performs the task of destroying greed that tends to attach the donor to the things to be given away; to the yogi's mind who ponders deeply and carefully it would appear as non-attachment to the objects of offering or it would appear as an act which could produce a favourable existence endowed with wealth and prosperity; Dāna is possible only when there exists something for one to offer.
The same consideration applies to all the remaining Perfections.
(2) Founded on Mahākaruṇā and Upāya-kosalla Ñāṇa, wholesome physical and verbal conduct is called Perfection Morality. In terms of Abhidhamma it means abstention from wrong doings that should not be committed (Virati Cetasikas) and Volition (Cetanā) to perform different duties that should be performed.
It has the Characteristic of not allowing one' s physical and verbal actions to become wrong but of keeping orientating them wholesome; it also has the Characteristic of serving as a foundation of all good deeds.
Its Function is to prevent one from indulging in moral depravities -- three wrong physical actions and four wrong verbal actions; or it helps one attain virtuous state with, spotless and blameless conduct.
It Manifests as purity in word and deed when the yogi reflects on its nature.
Its Proximate Cause is Moral Shame (Hirī) and Moral Dread (Ottappa) to do evil.
(3) Founded on Mahākaruṇā and Upāya-kosalla Ñāṇa, the group of consciousness and mental concomitants which aspire after emancipation from sensual existences after perceiving the faults of Objects of Sense-desires (Vatthukāma), Mental Defilements of Greed (Kilesakāma) and various existences is the Perfection of Renunciation.
(4) Founded on Mahākaruṇā and Upāya-kosalla Ñāṇa, the mental concomitant of wisdom which penetrates the ordinary and special characteristics of dhammas is the Perfection of Wisdom.
It has the Characteristic of penetrating the real nature of dhammas; or of unerring discernment of ordinary and special characteristics of objects under contemplation like hitting the bull's eye with an arrow by a skilful archer.
Its Function is to illuminate the object like a lamp (dispelling the darkness of Bewilderment, Moha, that hides the nature of objects).
Its Manifestation (as to its nature) is non-confusion in the yogi's mind with regard to objects of contemplation like a guide showing the way to travellers who have lost their sense of direction in a forest, or as an effect having the beneficial result of freedom from bewilderment with regard to objects of contemplation.
Its Proximate Cause is Concentration (Samādhi) or the four Noble Truths.
它的 相 是透視諸法之實相，或是毫無錯誤地觀照目標的共相與特相，有如一個熟練的射手一箭即射中紅心。
作用 是有如燈般照明其目標 ( 驅除掩蓋事物之本質的黑暗愚痴，Moha)。
現起 是不混亂，有如嚮導為迷失在森林中的旅人引路，或是對目標不再愚痴的成就。
近因 是定力或四聖諦。
它的 相 是透视诸法之实相，或是毫无错误地观照目标的共相与特相，有如一个熟练的射手一箭即射中红心。
作用 是有如灯般照明其目标 ( 驱除掩盖事物之本质的黑暗愚痴，Moha)。
现起 是不混乱，有如向导为迷失在森林中的旅人引路，或是对目标不再愚痴的成就。
近因 是定力或四圣谛。
(5) Founded on Mahākaruṇā and Upāya-kosalla Ñāṇa, the physical and mental endeavours for the welfare of others, is the Perfection of Energy.
(Saṁvega Ñāṇa: Knowledge formed by Dread, Ottappa, of dangers -- birth, ageing, disease, death, and woeful states.
( 悚懼智：是對生、老、病、死、輪迴、惡道的危險之懼怕而形成的智慧。
( 悚惧智：是对生、老、病、死、轮回、恶道的危险之惧怕而形成的智慧。
Vīriyārambha vatthu: The Venerable Mahā Visuddhārama Sayadaw has described in the section on meditation in his Paramattha-sarūpa Bhedanī, eight factors that Promote Exertion (Vīriyārambha vatthu) -- two concerning repairs and maintenance, two concerning travelling, two concerning ill-health; and two concerning taking of meals.
八精進事：八個助長精進的因素，兩個關於維修工作；兩個關於遠遊；兩個關於生病和兩個關於食物。
八精进事：八个助长精进的因素，两个关于维修工作；两个关于远游；两个关于生病和两个关于食物。
Two factors concerning repairs and maintenance:
兩個關於維修的因素：
两个关于维修的因素：
(1) One says to oneself thus:
"I have to do some mending of robes etc.; while I am engaged thus it will not be easy for me to devote myself to the teaching of the Bhagava. I shall endeavour to do so in advance before I start mending."
(2) On completion of such an undertaking also he considers:
"I have finished my mending job; while I was doing it, I could not pay attention to the Teaching of the Buddha. Now I must work harder to make up for this remissness."
在修補之後，他想：
「我剛完成修補工作，修補時我不能專注於世尊的教導，現在我應更努力修行來補救這損失。」
在修补之后，他想：
「我刚完成修补工作，修补时我不能专注于世尊的教导，现在我应更努力修行来补救这损失。」
Two factors concerning travelling:
兩個有關遠遊的因素：
两个有关远游的因素：
(1) He reflects,
"I have to go on a journey; while going on the journey, it will not be easy to devote my attention to the teaching of the Buddha. I shall endeavour to do so in advance before I travel.''
他想：
「我必須遠行，在旅途上是難以專注於佛陀的教導的。我必須在遠行之前更努力修行。」
他想：
「我必须远行，在旅途上是难以专注于佛陀的教导的。我必须在远行之前更努力修行。」
(2) After the journey, he considers:
"I have made the journey; while I was travelling I could not devote my attention to the teaching of the Buddha. Now I must work harder to make up for this remissness.''
遠遊之後，他想：
「我剛完成遠行，遠行時我不能專注於佛陀的教導，現在我應更努力修行來補救損失。」
远游之后，他想：
「我刚完成远行，远行时我不能专注于佛陀的教导，现在我应更努力修行来补救损失。」
Two factors concerning ill-health:
兩個有關生病的因素：
两个有关生病的因素：
(1) He reflects when he begins to suffer slight illness:
"I am feeling indisposed; the ailment may grow worse; I will work hard before it does."
剛生小病時，他想：
「我感到不適，這病可能會變得更嚴重。我必須在它還未變得更糟之前努力修行。」
刚生小病时，他想：
「我感到不适，这病可能会变得更严重。我必须在它还未变得更糟之前努力修行。」
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(2) While recuperating, he reflects:
"I have just recovered from illness; it may recur at any time. I will make an effort before old sickness reappears."
復原之後，他想：
「我剛剛病好，它任何時候都可能再來。我必須在舊病未復發之前努力修行。」
复原之后，他想：
「我刚刚病好，它任何时候都可能再来。我必须在旧病未复发之前努力修行。」
Two factors concerning partaking of meals:
兩個有關食物的因素：
两个有关食物的因素：
(1) When sufficient alms-food is not available, he reflects:
"I have come back from alms-round only with a little food; a small meal keeps my body light and fit, free from sloth and torpor. I shall immediately start putting an effort."
當得不到足夠的食物時，他想：
「剛才托缽只得到一點食物，吃得少可保持身輕體健不昏沉，我應即刻努力修行。」
当得不到足够的食物时，他想：
「刚才托钵只得到一点食物，吃得少可保持身轻体健不昏沉，我应即刻努力修行。」
(2) Having obtained sufficient alms-food, he reflects:
"I have come back from alms-round with enough food which will give me strength to work hard; I shall immediately start working energetically.''
當獲得足夠的食物時，他想：
「充足的食物給我精力修行，我應即刻開始努力。」
当获得足够的食物时，他想：
「充足的食物给我精力修行，我应即刻开始努力。」
These are the eight factors that promote exertion (Vīriyārambha vatthu). As against these factors, there are eight others which Encourage Indolence (Kusīta vatthu).
以上是八個激起精進力的因素，與這八個因素對立的是 八懈怠事 (Kusīta vatthu)，即：
以上是八个激起精进力的因素，与这八个因素对立的是 八懈怠事 (Kusīta vatthu)，即：
When one has to do some repair, one delays saying:
"It will make me tired; I shall have a good sleep before doing the repair."
When one has to go on a journey, too, one says in the same manner.
當某人需要做維修工作時，他想：
「這將使我感到疲倦，我應在未修補之前先好好睡上一覺。」
當他有遠行時也作此想。
当某人需要做维修工作时，他想：
「这将使我感到疲倦，我应在未修补之前先好好睡上一觉。」
当他有远行时也作此想。
When one starts feeling unwell one complains of one's feebleness and tries to sleep; when one has had enough food, one simply dozes, for one's stomach is heavy. When one has done the repair, or come back from the journey, or recovered from illness, or had meagre food, one grumbles. "I am tired out; I shall take rest."
In this way one foolishly excuses oneself for not making efforts to cultivate meritoriousness.
(6) Founded on Mahākaruṇā and Upāya-kosalla Ñāṇa, tolerance to wrongdoings of others or in terms of Abhidhamma, the group of consciousness and mental concomitants that arise in such a mode of tolerance headed by Non-Aversion, Adosa is the Perfection of Forbearance.
It has the Characteristic of bearing with patience.
Its Function is to overcome both desirable and undesirable objects. (One who is not endowed with endurance adheres to greed when encountering pleasant, desirable objects; and to aversion when encountering unpleasant, undesirable objects. One is then said to be defeated by both desirable objects and undesirable objects. One who is endowed with endurance stands firm against keeping away from both greed and aversion. Forbearance is thus said to overcome all sense objects whether desirable or undesirable.)
Its Manifestation in the yogi's mind is patient acceptance of both desirable objects and undesirable objects or non-opposition to them.
Its Proximate Cause is seeing things as they really are.
(7) Founded on Mahākaruṇā and Upāya-kosalla Ñāṇa, speaking the truth and keeping one's word is the Perfection of Truthfulness. In terms of Abhidhamma, it is the Mental Concomitant of Abstinence (Virati Cetasika) of Volition (Cetanā Cetasika) or Wisdom (Paññā Cetasika) depending on circumstance.
Its Manifestation in the yogi's mind is nobility, sweetness and pleasantness.
Its Proximate Cause is purity of deed, word and thought.
它的 相 是誠實不欺的言語。
作用 是指明事實。
現起 是聖潔、美妙。
近因 是身、語、意的清淨 ( 誠實 )。
它的 相 是诚实不欺的言语。
作用 是指明事实。
现起 是圣洁、美妙。
近因 是身、语、意的清净 ( 诚实 )。
(8) Founded on Mahākaruṇā and Upāya-kosalla Ñāṇa, an unshaken determination to pursue meritoriousness is the Perfection of Resolution. In terms of Abhidhamma, it is the group of consciousness and mental concomitants arising in such a mode of resolution.
It has the Characteristics of unshaken determination in fulfilment of Perfections, Sacrifices, and Moral practices as requisites of Enlightenment.
Its Function is to overcome all demeritoriousness that are opposed to the requisites of Enlightenment.
Its Manifestation in the yogi's mind is steadfastness in fulfilment of the requisites of Enlightenment.
Its Proximate Cause is the requisites of Enlightenment.
它的 相 是修習波羅蜜、捨離 (Cāga)、善行 (Cariyā) 之不動搖決心。
作用 是克服與菩薩行對立的惡法。
現起 是修習菩薩行之堅貞不移。
近因 是菩薩行 ( 波羅蜜、捨離、善行 )。
它的 相 是修习波罗蜜、舍离 (Cāga)、善行 (Cariyā) 之不动摇决心。
作用 是克服与菩萨行对立的恶法。
现起 是修习菩萨行之坚贞不移。
近因 是菩萨行 ( 波罗蜜、舍离、善行 )。
(9) Founded on Mahākaruṇā and Upāya-kosalla Ñāṇa, service to the welfare and happiness of the world is the Perfection of Loving-kindness it is the Mental Concomitant of Non-Aversion (Adosa Cetasika) in terms of Abhidhamma.
It has the Characteristic of wishing prosperity to all beings.
Its Function is to work for the welfare of beings in fulfilment of that wish; (or) its Function is removing the nine causes of resentment[6. Nine causes of resentment: For details, see nine causes of anger, described under the Perfection of Forbearance in Volume One Part One, Anudīpanī Page 256.].
Its Manifestation in the yogi's mind is serenity.
Its Proximate Cause is seeing beings as agreeable. (No development of Loving-kindness is possible if one looks at them as disagreeable ones.)
它的 相 是希望眾生富有與快樂。
作用 是為眾生的福利而努力，或消除九個瞋恨的因素。
現起 是平靜、友善。
近因 是視眾生可接受的一面。( 若視眾生為不可接受，慈心是不可能生起的。)
它的 相 是希望众生富有与快乐。
作用 是为众生的福利而努力，或消除九个嗔恨的因素。
现起 是平静、友善。
近因 是视众生可接受的一面。( 若视众生为不可接受，慈心是不可能生起的。)
(10) Founded on Mahākaruṇā and Upāya-kosalla Ñāṇa, the attitude of impartiality towards desirable and undesirable conditioned beings, discarding love and hate, is the Perfection of Equanimity, in terms of Abhidhamma it is the mental concomitant of equipoise, Tatramajjhattatā) which arises in such modes.
It has the Characteristic of taking up the mental position between love and hate.
Its Function is to have an impartial view.
Its Manifestation in the yogi's mind is allaying both love and hate.
Its Proximate Cause is reflection that all beings are owner of their own Deeds, Kamma.
它的 相 是對愛與恨採取中立的位置。
作用 是減輕愛與恨。
現起 是減輕愛與恨。
近因 是自業智 ( 眾生是自己所造的業之主人 )。
它的 相 是对爱与恨采取中立的位置。
作用 是减轻爱与恨。
现起 是减轻爱与恨。
近因 是自业智 ( 众生是自己所造的业之主人 )。
Each of the above descriptions of the Perfections begins with the qualifying words 'Founded on Mahākaruṇā and Upāya-kosalla Ñāṇa'. These two attributes form the basic virtues ever present in the mental continuum of Bodhisattas and only acts of Dāna, Sīla etc., thus rounded on them constitute the Pāramīs.