27 May 2021 01:16 am Views - 408
Nekkhamma is the act of leaving the household or the family life to spend an ascetic life (Pic AFP)
Each one of these observances is generally sub-divided into secondary (Upa Paramita) and paramount or supreme observances (Parramatta Paramita). With reference to Generosity (Dana) for example gifts of gold and silver can be regarded as secondary or inferior ones (Dana Upa Paramita) and gifts of the highest kind such as the wife, children and one’s own body can be regarded as supreme or paramount generosity (Dana Paramatta Paramita)
If one thinks that only he or she should gain merit in a Dana and prevents others from participating in that act of merit, such a person is selfish and he or she cannot enjoy the double blessing. The main objective of Dana or almsgiving should be the elimination of craving
Generosity (Dana)
Generosity (Dana) is the first Parami. It has more than one blessing. Through this one avoids selfishness while developing pure thoughts of selflessness. If one thinks that only he or she should gain merit in a Dana and prevents others from participating in that act of merit such a person is selfish and he or she cannot enjoy the double blessing. The main objective of Dana or almsgiving should be the elimination of craving.
Morality (Seela)
Morality (Seela) is the second Parami. It is the virtuous conduct. Pali meaning of the term Sila is discipline. It consists of duties that one should perform towards parents, children, husband, wife, teacher, pupil, friends, monks, subordinates etc. (Caritta) as explained in Singalowada sutta. And abstinences such as killing, stealing, misconduct (opposed to pure and chaste in the sex life), false speech, harsh language, slander and frivolous talk and intoxicating liquors which tend to mental distractions and confusion.
Wisdom (Panna)
Panna (wisdom or knowledge), the apex of Buddhism is the fourth Parami. It is the right understanding of the nature of the world in the light of transiency (anicca) sorrowfulness (Dukkha) and soullessness (Anatta). Bodhisattas meditate on these three characteristics but not to such an extent to attain arahantship so that they would not deviate from their ultimate goal of attaining Buddha hood. They acquire knowledge and wisdom from anyone, even from their own servants.
Effort (Viriya)
Persuasive energy, persistent effort to work for the welfare of others both in thought and deed (viriya) is the fifth Parami. Physical strength is an asset to anyone. However, it is the mental vigour or strength of character which is far superior. It is right effort (sammavayama) in the Noble eightfold path. It is one of the seven Factors of Enlightenment (Viriya sambojjhanga), one of four means of Accomplishment (Viriyiddhipada) one of the four modes of right Endevour (Sammappadhana), one of the five Powers (Viriya Bala) and one of the five controlling Faculties (Virindriya)
Patience (Khanti)
Patience (Khanti is the sixth Parami. It is the patient endurance of suffering inflicted upon oneself by others and the forbearance of others’ wrongs. A Bodhisatta practices patience to such an extent that he is not provoked even when his hands and feet are cut off. Bodhisattas keep their hearts unsullied whatever tortures inflicted on them.
Truthfulness (Sacca)
Truthfulness (Sacca) is the seventh perfection. Sacca means the fulfillment of one’s promise. Since Bodhisatta is no breaker of his word Sacca is one of his salient characteristics. A Bodhisatta is consistent and straightforward in all his dealings.
Determination (Adhitthana)
Adhitthana which may be translated as resolute determination is the eighth Parami. Without this firm determination, which can be compared to the foundation of a building, other perfections cannot be fulfilled.. This will-power forces all obstructions out of Bodhisatta’s path and no matter what may come to him, sickness, grief or disaster Bodhisatta never turns his eyes away from his goal.
Loving kindness (Metta)
Metta is the ninth and the most important Parami. Metta in Pali is Maitri in Sanskrit. Although this term may be translated into English as benevolence, goodwill, friendliness, wish for happiness or Loving kindness, it seems that there is no graceful equivalent for the Pali word Metta. Presumably this means the wish for the happiness of all living beings without exception. Bodhisatta is permeated with boundless goodwill towards all beings irrespective of caste, creed, colour, or sex differences. Since Bodhisatta is the embodiment of universal love he fears none, nor is he feared by any. Wild beasts, in lonely jungles are his loving friends.
Metta, in Buddhism should be differentiated from personal affection (prema) or ordinary carnal love. From affection comes fear and grief but not from Metta.
Equanimity (Upekkha)
The tenth Parami is Upekkha. In Pali Upa is impartially and ikkha is to see. Therefore the etymological meaning of the term is discerning rightly, viewing justly or looking impartially, that is without attachment or aversion, without favour or disfavour. As a parami the term is not used in the sense of indifference or neutral feeling.
The most difficult and the most essential of all perfections is equanimity, especially for a layman who has to live in an ill-balanced world with fluctuating fortunes.
Slights and insults are common lot of humanity. So are praise and blame, loss and gain, pain and happiness. Amidst such vicissitudes of life Bodhisatta tries to stand unmoved.
We ourselves can be Bodhisattas by dedicating our lives to the noble purpose of serving the world.