THE ANUD¢PAN¢
Devadattapabbajja paÒha) the King asked the Venerable NÈgasena: ‚Venerable Sir, is it not
a fact that the Buddha knew that Devadatta would create a schism if he was permitted to
become a
bhikkhu
. Knowing thus, why did the Buddha admit him into the order? If he did
not receive admission, he would not be able to cause the schism.‛
The Venerable NÈgasena replies: ‚O King, the Buddha indeed foresaw that Devadatta
would create a schism among
bhikkhus
but He also knew that if Devadatta did not gain
admission into the Order, he would commit unwholesome acts such as holding ‘wrong
view with fixed destiny’ (
niyata micchÈdiÔÔhi
); for which he would suffer worse fate than
he would for causing schism. Creating the schism would no doubt lead him to miserable
realms (
ApÈya
), but there is a time limit for suffering in these realms. Staying outside the
Order, however, through his unwholesome deeds such a holding ‘wrong views with fixed
destiny’ he would be doomed to unlimited misery in the realms of intense suffering
(
Niraya
). Foreseeing this possible limit to his suffering, the Buddha, out of compassion,
admitted him into the Order thus mitigating his agony to a certain extent.‛
In the same way, by putting to rout the great army of King C|Äani-Brahmadatta without
causing suffering to his country, Mahosadha was saving his own country of MithilÈ from
complete destruction. He acted thus to serve the best interest of both and was free of any
blame.
The Qualities of Energy
(1) When Energy takes a predominant place in performing multifarious functions, it
acquires the name of VÊriyadhipati, one of the four Predominance-Conditions (Adhipati).
(2) It forms a constituent part of the twenty-two controlling Faculties (
indriya
) and is
known as VÊriyindriya. But only the energy that is associated with mundane moral
consciousness is reckoned as the Perfection of Energy. In the five Controlling Faculties
(
indriya
) of the Bodhipakkhiya Dhamma also, the
vÊriyindriya
, just as in the case of
paÒÒindriya
, is counted as a Perfection, only when it is included in the mundane
purifications (of morality and mind).
Likewise, concerning the four kinds of Right Exertion (
sammappadhÈna
) it is only the
energy included in the mundane purification that is considered as a Perfection.
(3) The factor of Energy included in the Five Powers (
bala
) is known as Power of
Energy (
vÊriya-bala
); in the Four Means of Accomplishment (
iddhipada
) as
Accomplishment by Energy (
vÊriyiddhipÈda
); in the Seven Factors of Enlightenment
(
bojjha~ga
) as Energy Factor of Enlightenment (
vÊriya-sambojjha~ga
) and in the Eight
Constituents of the Noble Path (
ariya-magga~ga
) as Right Effort (
sammÈ-vÈyÈma
). These
various factors of Energy under different names are reckoned as Perfection of Energy only
in association with mundane moral consciousness which arises while undertaking mundane
purification.
Contemplating on these special qualities of Energy, may you fulfil the Perfection of
Energy to its highest possible stage.
(f) The Perfection of Forbearance (KhantÊ-PÈramÊ)
The Text exhorts ‘to bear praise and disdain with patience’ (
sammÈnÈvamÈnakkhamo
).
One should neither be elated when meeting with pleasant objects nor upset when
encountering unpleasant objects. It is no tolerance of pleasantness, if we develop greed
under fortunate circumstances or of unpleasantness if we develop hate under unfortunate
circumstances. The essential meaning here is: we are truly patient only when favourable
situations are faced without greed; and unfavourable ones without hate.
However, with regard to the Perfection of Forbearance, the Commentaries generally use
in illustrative stories the term Perfection of Forbearance (KhantÊ-PÈramÊ) only for tolerance
to acts of physical or verbal aggression by others without giving way to anger. The
CariyÈpiÔaka
Commentary,
expounds
in
the
Chapter
on
Miscellany:
‚
KaruÓ|pÈyakosallapariggahitaÑ
sattasa~khÈrÈparÈdhasahanaÑ
adosappadhÈno