Chapter VII
Buddhahood.
(iv)
Beneficial practice (
Hitacariya
): It is development of loving-kindness and compassion.
These four factors are known as grounds for Buddhahood since they are conducive to
arising of Omniscience.
D. Sixteen Mental Dispositions (AjjhÈsaya)
(Mental disposition is inclination or temperament, which influences the formation of
one's personality. It is basically of two types: good and bad.) There are sixteen dispositions
of good type, namely, inclination towards renunciation (
nekkhammajjhÈsaya
); to solitude
(
pavivekajjhÈsaya
); to non-greed (
lobhajjhÈsaya
); to non-hatred (
adosajjhÈsaya
); to non-
delusion (
amohajjhÈsaya
); to liberation (
nissaranajjhÈsaya
); and to inclination towards each
of the Ten
PÈramÊs
(
dÈnajjhÈsaya
,
sÊlajjhÈsaya,
etc.).
Because of their intense inclination for renunciation, Bodhisattas see danger in sense-
pleasures and household life; because of their intense inclination for solitude, they see
danger in company and social life; because of their intense inclination for non-greed, non-
hatred, and non-delusion, they see danger in greed, hatred and delusion; because of their
intense inclination for liberation, they see danger in all forms of existence. The
pÈramÊs
do
not arise in him who does not see danger in greed, etc., and who has no intense inclination
to non-greed, etc. Therefore, the six inclinations for non-greed, etc., are also the conditions
of the
pÈramÊs
.
Likewise, the ten inclinations to generosity (
dÈnajjhÈsaya
), etc., form conditions of the
pÈramÊs
.
DÈnajjhÈsaya
means constant inclination for generosity through intensity of non-
greed by seeing danger in its opposites.
Because of intense inclination for non-greed, Bodhisattas see danger in its opposites i.e.
selfishness, and therefore fulfil the Perfection of Generosity; because of intense inclination
for morality, they see danger in moral depravity and therefore fulfil the Perfection of
Morality. The same consideration applies to all the remaining Perfections.
It should be particularly noted here that the opposites of inclination for renunciation are
sense pleasures and household life; for wisdom, are delusion (
moha
) and doubt
(
vicikicchÈ
); for energy, is indolence (
kosajja
); for forbearance, is resentment (
akkhanti
,
dosa
); for truthfulness, is speaking lies; for resolution, is indetermination (not being firm in
pursuit of merit); for loving-kindness, is ill-will; for equanimity, is (submission to)
vicissitudes of the world.
Because of their intense inclination for equanimity, Bodhisattas see dangers in its
opposite, namely, (submission to) vicissitudes of the world and fulfil the Perfection of
Equanimity. In this way, the ten inclinations, such as those for generosity, etc., also form
conditions of the
pÈramÊs
.
E. Reflective Knowledge (Paccavekkhana ©ÈÓa) of The Disadvantages of Non-giving, etc.,
and of Advantages of Giving, etc.
Reflective knowledge of the disadvantages of not fulfilling the Ten Perfections, such as
generosity, morality, etc., and of the advantages of fulfilling them also form basic
conditions of the
pÈramÊs
.
(This section should be carefully studied by those who aspire after Buddhahood).
1. Detailed Method of Reflecting on The Perfection of Generosity
‚Personal possessions, such as land, gold, silver, cattle, buffaloes, female slaves, male
slaves, children, wives, etc., bring great harm to their owners who become attached to
them. Because they are the objects of sense desires, coveted by many people, they can be
taken away or destroyed by five enemies (water, fire, kings, thieves and unloved heirs);
they cause quarrels and disputes; they are insubstantial; their acquisition and protection
necessitate harassment of others; their destruction leads to intense suffering such as sorrow,
lamentation, etc. Through attachment to them, those who are filled with stinginess
(
macchariya
) are bound to be reborn in the realms of suffering. Thus, these possessions