THE GREAT CHRONICLE OF BUDDHAS
52
give alms.) Hence, the Perfection of Generosity is mentioned first.
Only generosity based on morality is most beneficial; so Morality follows Generosity.
Only morality based on renunciation is most beneficial; so Renunciation is taught
immediately after Morality.
Similarly, renunciation based on wisdom – wisdom on energy – energy on forbearance
– forbearance on truthfulness – truthfulness on resolution – resolution on loving-
kindness – loving-kindness based on equanimity is most beneficial; thus Equanimity is
taught after Loving-kindness.
Equanimity can be beneficial only when it is based on compassion. Bodhisattas are Great
Beings who had already been endowed with the basic quality of compassion.
Questions concerning MahÈkaruÓÈ and UpekkhÈ
It might be asked here: How could Bodhisattas, the Great Compassionate Ones, look upon
sentient beings with equanimity (indifference)?
(Some teachers say:) ‚It is not in all cases and at all times that Bodhisattas show
indifference towards sentient beings; they do so only when it is necessary.‛
(Other teachers say:) ‚They do not show indifference towards beings, but only towards
offensive deeds done by them. Thus, Great Compassion and Perfection of Equanimity are
not opposed to each other.‛
Another Way of explaining The Serial Order of The Perfections
(1) Generosity (
dÈna
) is taught initially: (a) because generosity is likely to occur among by
many people and thus belongs to all beings; (b) because it is not so fruitful as morality,
etc., and (c) because it is easy to practise.
(2) Morality (
sÊla
) is stated immediately after generosity: (a) because morality purifies
both the donor and the donee; (b) because after teaching the rendering of service to
others (such as alms-giving), the Buddha wishes to teach abstention from causing
affliction to others such as killing; (c) because
dÈna
involves some positive action
whereas
sÊla
involves some practice of restraint, and the Buddha wishes to teach
restraint after teaching positive action (which is giving of alms); (d) because
dÈna
leads to attainment of wealth and
sÊla
leads to attainment of human or deva existence;
and (e) because He wishes to teach the attainment of human or deva existence after
teaching attainment of wealth.
(3) Renunciation is mentioned immediately after morality: (a) because through
renunciation perfect morality may be observed; (b) because the Buddha wishes to teach
good mental conduct (through renunciation
1
) immediately after teaching good physical
and verbal conduct (through morality); (c) because attainment of
jhÈna
(renunciation)
comes easily to one whose morality is pure; (d) [Fault arising from demeritorious
deeds (
kamma-paradha
) is eradicated through observance of morality; by so doing,
purity of physical or verbal exertion (
payoga-suddhi
) is achieved. Mental defilements
(
kilesa-paradha
) are eradicated through renunciation; by so doing, inherent elements of
wrong views of eternalism (
sassata-diÔÔhi
) and annihilationism (
uccheda-ditthi
) are
cleared away and purity of disposition (
asaya-suddhi
) with regard to Insight
Knowledge (
VipassanÈ ©ÈÓa
) and to Knowledge that Volitional activities are one's
own property (
Kammassakata ©ÈÓa
) is achieved.] because the Buddha accordingly
wishes to teach the purification of knowledge by renunciation which follows the
purification of exertion (
payoga-suddhi
), and (e) because the Buddha wishes to teach
that eradication of mental defilements at the
pariyutthana
stage through renunciation
can take place only after eradication of the mental defilements at the
vitikkama
stage
through morality
2
.
1. Renunciation here refers not merely to giving up of material things but eradication of mental
defilements.
2. There are three stages in the arising of defilements: (i)
anusaya
, the dormant stage where