THE GREAT CHRONICLE OF BUDDHAS
56
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.
DÈna
is possible only when there exists something for one to
offer.
(The same consideration applies to all the remaining Perfections.)
(2) Founded on
mahÈkaruÓÈ
and
upÈya-kosalla ÒÈÓa,
wholesome physical and verbal
conduct is called Perfection of Morality. In terms of Abhidhamma
,
it means abstention
from wrong doings that should not be committed (
viratÊ cetasikas
) and volition
(
cetanÈ
) to perform different duties that should be performed.
(a) 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. (b) Its function is to prevent one from
indulging in moral depravities i.e., the three wrong physical actions and the four wrong
verbal actions; or it helps one attains virtuous state with spotless and blameless
conduct. (c) It manifests as purity in word and deed when the yogi reflects on its
nature. (d) Its proximate cause is moral shame (
hirÊ
) and moral dread (
ottapa
) to do
evil.
(3) Founded on
mahÈkaruÓÈ
and
upÈya-kosalla ÒÈÓa
, the group of consciousness and
mental concomitants which aspire after emancipation from sensual existences, after
perceiving the faults of objects of sense-desires (
vatthu kÈma
), mental defilements of
greed (
kilesa kÈma
) and various existences, is the Perfection of Renunciation;
(a) It has the characteristic of emancipation from sense-desires and of sensual
existence. (b) Its function is to bring out their faults. (c) Its manifestation is realization
by the yogi that it is turning away, withdrawing from these state of sensual existence.
(d) It has the religious sense of urgency (
saÑvega-ÒÈÓa
) as its proximate cause.
(4) Founded on
mahÈ-karuÓÈ
and
upÈya-kosalla-ÒÈÓa
, the mental concomitant of wisdom,
which penetrates the ordinary and special characteristics of
dhammas
, is the Perfection
of Wisdom.
(a) 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. (b) Its function is to illuminate
the object like a lamp (dispelling the darkness of bewilderment (
moha
), that hides the
nature of objects). (c) 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. (d) Its proximate cause is concentration (
samÈdhi
) or the four Noble
Truths.
(5) Founded on
mahÈ-karuÓÈ
and
upÈya-kosalla-ÒÈÓa
, the physical and mental endeavours
for the welfare of others, is the Perfection of Energy.
(a) It has the characteristic of striving (taking pains). (b) Its function is to support and
strengthen the factors which arise together with it, so that they will not become lax in
performing meritorious deeds. (c) Its manifestation is steadfastness in the yogi's mind
which is opposed to sloth and torpor which are detrimental to meritorious deeds. (d) Its
proximate cause is the religious sense of urgency (
saÑvega-ÒÈÓa
) or the eight factors
that promote exertion (
viriyarambha-vatthu
).
(
SaÑvega-ÒÈÓa
: Knowledge formed by dread (
ottappa
) of dangers, such as birth,
ageing, disease, death, and woeful states.)
ViriyÈrambha-vatthu
: The Venerable MahÈ VisuddhÈrama Sayadaw has described in
the section on meditation in his
Paramattha
-
sar|pa
Bhedani
, the eight factors which
promote exertion (
viriyÈrambha-vatthu
) are: two concerning repairs and maintenance,
two concerning travelling, two concerning ill-health; and two concerning taking of
meals.