The Bodhisatta in Theravada Buddhism by Nico Moonen (ebook reader for pc and android .TXT) 📕

    Wisdom is not only learning the Buddha’s Dhamma and teaching it to others, but also teaching sciences and arts, ways of trade and agriculture and other such blameless vocations.[266]

    For the welfare, benefit and happiness of all beings the Bodhisatta exerts himself at all times, without abandoning energy.[267]

    In former existences, being born as a human being, he became a skilled exponent of a craft, a science, a way of conduct or action. He learned fast the skills that harm no living beings. He learned with little toil.[268]

    He became the foremost in skilled behaviour, a leader in right action of body, speech and thought, in generosity, virtuous conduct, observance of fasts, in honouring father and mother, ascetics and Brahmins and the head of the clan, and in various other proper activities.[269]

    The perfection of energy is bodily and mental work for the welfare of others, accompanied by compassion and skilful means.[270] It has the characteristic of striving, of diligence. It is manifested as persistence.[271]

    Energy or perseverance is closely allied with wisdom. Here energy does not mean physical strength, but mental vigour or strength of character, which is far superior. It is defined as the persistent effort to work for the welfare of others both in thought and deed. Ceaselessly and untiringly he works for others, expecting no remuneration in return. He is ever ready to serve others to the best of his ability.[272]

    The Bodhisatta practises patience and forbearance and does not grow angry when others blame or hate him.[273] He is patient with the many kinds of faults of beings.[274]

    In former existences, being born as a human being, he displayed no anger nor hatred nor resentment. He was not abusive or agitated or aggressive, even after many abusive or unpleasant words had been uttered by others to him.[275]

    The perfection of patience and forbearance consists in enduring the unpleasantness and evil caused by others, and in enduring unpleasant circumstances and experiences, such as heat and cold. It is also enduring the shortcomings of others. Its function is not to be moved by likes or dislikes. Even if his hands and feet are cut, the Bodhisatta will not be angry.[276] The immediate cause of this is seeing things as they really are.[277]

    Just as the earth has neither affection nor repugnance for what is thrown on it, whether this be pure or impure, but is patient, endures it and bears with it, so he, too, is patient of all forms of respect and disrespect.[278]

    The Bodhisatta speaks always the truth, dwells in the truth and keeps the truth. He does not break his promise, but keeps it faithfully unto life’s end.[279]

    In former existences, being born as a human being, he was accustomed to look at people not askance, obliquely, or furtively, but directly, openly and straight-forwardly, and with a kindly glance.[280] He rejected false speech, put away lies and became a truth-speaker, reliable, not deceiving the world. He was true to his promise, sincere in speech, he shunned all lies.[281]

    He rejected idle chatter or foolishness. He spoke at the right time, what was correct and to the point. His words were bound up with profit. He rejected false speech, put away lies. His words were reliable and consistent.[282]

    The perfection of truthfulness is non-deceptiveness in speech, accompanied by compassion and skilful means. Its function is to ascertain and discover the truth as one sees or knows. It is manifested as sweet and agreeable speech out of sympathetic tenderness towards all.[283]

    Through the perfection of determination the Bodhisatta is unshakeably resolute upon beings’ welfare and happiness and in rendering help to others. Without resolute and firm determination the other perfections cannot be fulfilled. Through determination he overcomes every opposition and all obstacles on his way. He is unshakeable once he has taken a decision. None can tempt him to do anything contrary to his principles.[284]

    The Bodhisatta does not break his promise, but keeps it faithfully unto life’s end.[285]

    The perfection of loving-kindness (mettā) is the wish to provide for the welfare and happiness of others. Resentment, rancour and hatred are removed through loving-kindness. For the sake of benefiting others, the Bodhisatta identifies himself with all beings. Through loving-kindness (mettā) he places others before himself. He considers the welfare of others and is always helpful. He is of equal mind towards friends and enemies, towards all beings. He abandons personal deliverance for the sake of the welfare of others.[287]

    In former existences, being born as a human being, he had friendship and sympathy for all living beings.[288] He lived for the happiness of the many, as a dispeller of fright and terror. He was a provider of lawful protection and shelter, and supplied all necessities.[289] He reunited those long-lost with relatives, friends and companions who had missed them. He reunited children with parents, brothers with sisters. Long-lost friends and relatives, companions too, he brought together, thus uniting them in joy.[290]

    A Bodhisatta should have such a heart of sympathy for all beings that he does not feel any resentment towards anyone.[291]

    Mettā should be differentiated from personal affection (pema) or ordinary carnal love. From affection comes fear and grief, but not from mettā. Mettā should be extended towards oneself equally with others. Mettā embraces the whole world, including oneself.[292]

    The Bodhisatta regards friends, indifferent ones and enemies equally, without hatred and without attachment. He is impartial. He expects no reward in return.[293]

    Equanimity dispels attraction and repulsion. Through equanimity the Bodhisatta remains imperturbable in all circumstances, whether others render help or inflict harm.[294] He reflects that all beings inherit the results of their own past volitional actions.[295] Praise and blame, loss and gain, pain and happiness, amidst all such vicissitudes of life a Bodhisatta tries to stand unmoved like a firm rock, exercising perfect equanimity.[296]

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    Just as the pāramīs become thirtyfold through analysis, so they become sixfold through their specific nature: as giving, virtue, patience, energy, meditation, and wisdom. The perfection of renunciation is included in the perfections of virtue and meditation. The perfection of truthfulness is partly included in the perfection of virtue and partly in the perfection of wisdom. The perfection of loving-kindness is included in the perfection of meditation. The perfection of equanimity is included in the perfections of meditation and wisdom. And the perfection of determination is included in all perfections.[297]

    It should be noted that in the established Theravāda tradition the pāramīs are not regarded as a discipline peculiar to candidates for Buddhahood alone, but as practices, which must be fulfilled by all aspirants to enlightenment and deliverance, whether as Mahā Bodhisattas, Paccekabuddhas, or disciples. What distinguishes Mahā Bodhisattas from Paccekabuddhas and disciples is the degree to which the pāramīs must be cultivated and the length of time they must be pursued. But the qualities themselves are universal requisites for deliverance, which all must fulfil to at least a minimal degree to gain the fruits of liberation.[298] 

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