THE GREAT CHRONICLE OF BUDDHAS
202
Vessantara.
In fulfilling the Ten Perfections, (as mentioned in the Atthasalini, and the PÈÔha JÈtaka
Commentary) with regard to
DÈna
pÈramÊ
, the existences in which he performed
dÈna
was
countless, as he had done so when he was Brahmin Akitti, Brahmin Sankha, King
DhanaÒjaya, King MahÈ Sudassana, Purohita MahÈ Govinda, King Nimi, Prince Canda
KumÈra, the wealthy Visayha, King Sivi and Prince Vessantara, etc. What are particularly
mentioned in these commentaries are that the generosity shown by the Bodhisatta
,
as the
wise Hare, at the sacrifice of his life, was the Highest Perfection of Generosity
(
Paramattha
dÈna
pÈramÊ
).
With regard to
SÊla
pÈramÊ
, the existences in which he observed morality are countless, as
he had done so when he was NÈga King Campeyya, NÈga King Bh|ridatta, Elephant King
Chaddanta, Prince Jayadisa, Prince Alihasattu, etc. In particular, his observance of morality
at the sacrifice of his life while he was NÈga King SankhapÈla was the Highest Perfection
of Morality (
Paramattha
sÊla
pÈramÊ
).
With regard to
Nekkhamma
pÈramÊ
, the existences in which he renounced the world are
countless, as he had done so leaving behind his kingdom when he was Prince HatthipÈla,
Ayoghara the Wise, etc. In particular, his renunciation of the kingly wealth that had come
to him when he was C|la Sutasoma and which he found loathsome as spittle absolutely
without attachment, was the Highest Perfection of Renunciation (
Pammattha nekkhamma
pÈramÊ
).
With regard to
PaÒÒÈ
pÈramÊ
, the existences in which he fulfilled the Perfection of
Wisdom were countless, as he had done so when he was the wise Vidhura, MahÈ Govinda,
KudÈla, Araka, Mahosadha, etc. In particular, his ability to assert (by means of his wisdom)
that there was a snake in the leather bag (without seeing it with his own eyes) when he was
Senaka the Wise of Sattubhasta JÈtaka, was the Highest Perfection of Wisdom (
Paramattha
paÒÒÈ
pÈramÊ
).
With regard to
VÊriya
pÈramÊ
, the existences in which he fulfilled the Perfection of
Energy were countless. In particular, his effort put forth in swimming in the great ocean as
Prince MahÈ Janaka of MahÈ Janaka JÈtaka was the Highest Perfection of Energy
(
Paramattha
vÊriya
pÈramÊ
).
In the KhantivÈda JÈtaka, as KhantivÈdÊ the ascetic, his forbearance without anger of the
chopping off his limbs, big and small, by King KalÈbu was the Highest Perfection of
Forbearance (
Paramattha
khantÊ
pÈramÊ
).
In the MahÈ Sutasoma JÈtaka, as King Sutasoma, his keeping of promise and being true to
his word given to the cannibal PorisÈda, by returning to him, sacrificing his life, was the
Highest Perfection of Truthfulness (
Paramattha
sacca
pÈramÊ
).
In the M|gapakkha (Temiya) JÈtaka, (as Prince Temiya) his maintenance of resolve (to
keep silent) at the sacrifice his life when he was subjected to test of endurance, sometimes
mildly and at other times severely, for sixteen long years was the Highest Perfection of
Resolution (
Paramattha
adhiÔÔhÈna
pÈramÊ
).
In the EkarÈja JÈtaka (or in SuvannasÈma JÈtaka), his goodwill directed towards the
malicious king (as well as towards lions, tigers and other beasts) was the Highest
Perfection of Loving-kindness (
Paramattha
mettÈ
pÈramÊ
).
In the Lomahamsa JÈtaka, his being equally indifferent to all treatment such as the
spitting of mucus, phlegm and saliva on him by village children or the honour done to him
with flowers, scents, etc., (by village elders) was the Highest Perfection of Equanimity
(
Paramattha
upekkhÈ
pÈramÊ
).
The narration by the Commentators of these existences, in which the Ten Perfections
were fulfilled, are reproduced from their respective stories of the PÈÔha JÈtaka. A study of
these stories shows that all the stories, except five, occurred in the present
kappa
.
The five exceptional ones are:
(1) Seriva VÈnija JÈtaka, AppaÓÓaka Vagga, Eka NipÈta. (This story originated five
kappas
ago as is evidenced by the following sentence read in the Commentary: ‚
AtÊte