Chapter VII
There are ten perfections (
pÈramÊ
), viz. Generosity, Morality, Renunciation,
Wisdom, Energy, Forbearance, Truthfulness, Resolution, Loving-kindness
and Equanimity.
4. What is the Sequence in which the PÈramÊ are arranged
There are five ways of arranging doctrinal points in sequential order:
(1) Concerning sequence of actual happening, for example, with reference to conception,
it is stated in the Text: ‘
Pathamam kalalam hoti, KalalÈ hoti abbudam’
, etc. For womb-
born creatures, the first stage is the fluid stage of
kalala
for seven days, the second is
the frothy stage of
abbuda
for seven days, the third stage of
pesi
takes the form of a
lump of flesh, and so on. This form of teaching, in sequence of events as they actually
take place, is known as the order of actual happening (
pavattikkama
).
(2) Concerning sequence of abandonment, for example, with reference to defilements, it is
stated in the Text: ‘
Dassanena pahÈtabbÈ dhammÈ, bhÈvanÈya pahÈtabbÈ dhammÈ
’,
etc. There are
dhammas
which are to be abandoned through the first stage of the Path;
and there are
dhammas
which are to be abandoned through the three higher stages of
the Path. This form of teaching, in serial order according to steps of abandonment, is
known as the order of abandonment (
pahÈnakkama
).
(3) Concerning, for example, the seven stages of purification of morality, purification of
mind, purification of view, etc. The first practice is to purify morality; this is followed
by the practice for purification of mind. In this way, the stages of purification should
proceed in their due order. Such teaching, in sequential order of practice, is known as
the order of practising (
paÔipattikkama
).
(4) Concerning the order of planes of existence, the first, in order of teaching Dhamma, is
the sensuous plane (
kÈmÈ-vacara
) followed by the material plane (
r|pÈ-vacara
) and
then by the non-material plane (
ar|pa-vacara
). Such an arrangement in teaching is
known as the order of planes of existences (
bh|mikkama
).
(5) In addition to the aforesaid four serial arrangements of teaching, there is the fifth kind
in which
dhamma
s, such as the aggregate of matter (
r|pakkhanda
), the aggregate of
feelings (
vedanÈkkhanda
), the aggregate of perceptions (
saÒÒÈkkhanda
), etc., are
taught by the Buddha in a particular order for some specific reasons. Such an
arrangement of teaching is known as the order of teaching by the Buddha
(
desanÈkkama
).
In the first four orders of arrangement, each has its own reason for following a particular
sequence, because conceptional stages actually happen in that order; because defilements
are abandoned actually in that order; because the acts of purification are done in that order
or because the planes of existences actually exist in that order. But in the fifth method of
teaching,
desanÈkkama
, the Buddha has a special reason for adopting a particular sequence
in teaching each set of such
dhamma
s as the five aggregates (
khandhas
), the twelve bases
(
Èyatanas
), etc.
In the chapter on
PÈramÊs
, the Perfections are arranged not in their order of happening,
of abandonment, of practice, or of planes of existence as in the first four methods but in
accordance with this fifth method,
desanÈkkama,
taught by the Buddha for a special reason.
It might be asked here: Why the Buddha adopted the particular sequence, e.g. Generosity,
Morality, Renunciation etc., and not any other in teaching the ten Perfections?
The answer is: When the Bodhisatta, Sumedha the Hermit, first investigated the
Perfections to be fulfilled just after receiving the prophecy, he discovered them in a
particular sequence; he therefore fulfilled them in that order. And after his Enlightenment,
he taught the Perfections in the same sequence he had practised.
To give a more detailed explanation: Of the Ten Perfections, Generosity helps develop
Morality in a special way; even an immoral person (as a donor on the occasion of his son's
novitiation) is likely to observe precepts with no difficulty; and generosity is easier to
practise. (Though it may be difficult for one to keep the precept, one can find it easy to