The First Treatise on the Perfections – 2535 

 

discern all conditioned formations (

saṅkhāra

) to be impermanent and 

unsatisfactory, and all phenomena to be non-self; and Nibbāna, to be 
unconditioned, deathless, etc., and the attributes of a Buddha to be of 
inconceivable, immeasurable powers.” 

Because of such discernment, one becomes established in insight (

vipassanā

) 

through which it is realized that: “All these phenomena are natural phenomena, 
devoid of self or anything pertaining to self. They arise and pass away in 
accordance with their 

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 individual conditions. They came from nowhere and 

they go nowhere. They are not permanently established as an entity anywhere. 
There is no operating agency in this group of natural phenomena as there is no 
such thing as individuality in the first place.” Realizing what they really are, one 
could comprehend that they are not the abode of the I-conceit. With such 
reflection, Bodhisattas stand firmly and irreversibly in their destiny, and are 
bound to attain omniscience. 

7. Reflecting on the Perfection of Truthfulness 

The perfection of truthfulness should be reflected on thus: “Without truthfulness, 
attributes, such as morality, etc., are impossible and there can be no 
performance of the vow of becoming a Buddha.” 

“When truthfulness is transgressed, all kinds of evil come together.” 

“One, who does not speak truth constantly, is regarded as untrustworthy in this 
very life. In every future existence too, his word will not be accepted by others.” 

“Only with truthfulness, can one develop attributes such as morality, 
renunciation, etc.” 

“Only with truthfulness as a foundation, can one purify and fulfil noble qualities 
such as the perfections, charity and good conduct. Therefore, by being truthful 
with regard to phenomena, one can perform the functions of the perfections, 
charity and good conduct and become accomplished in the practice of 
Bodhisattas.” 

8. Reflecting on the Perfection of Resolution 

He should reflect thus: “In the absence of a firm resolution in doing good deeds, 
such as the perfection of generosity, morality, etc., and on encountering of their 
opposites, such as miserliness (

macchariya

), immorality (

dussīlya

), etc., one 

could not maintain steadfastness in performing such good deeds; and without