Buddhism 101, Part Two

Buddhism 101, Part Two
	The Theravada school of Buddhism has preserved more than 500 stories called "Jatakas," which present previous existences in which the Buddha had pursued the "Bodhisattva" career of an aspiring Buddha. According to the Pali Canon, the purpose of the Jatakas is to present the virtues of the Bodhisattva, which consist of ten perfections or "paramis." Each of the Jataka stories showcases one of these ten paramis of the Bodhisattva. However, tradition holds that each of these tale also embodies the remaining nine virtues because they inevitably must play their respective supporting roles whenever the Bodhisattva implements a task of perfection. Whether or not a particular act constitutes a perfection of virtue depends on the intent of the one who performs the action.

The Bodhisattva Traditions of the Theravada

JATAKAS FROM THE PALI CANON: Sigala Jataka Mati Posaka Jataka Vidhura Jataka Bhuridatta Jataka Cula Nandiya Jataka Kancanakkhanda Jataka Samuddavanija Jataka The Dharma Seeker Jataka Sambula Jataka Bhallatiya Jataka Valahassa Jataka	It is not a task of perfection if an individual donate alms to mendicants or the poor because of a desire to demonstrate munificence. On the other hand, the donation is regarded to be a perfection of virtue if the donor is solely motivated by his or her compassion for other beings. If an individual commits an action of loving kindness for the sole benefit of a lover or members of one’s family, such an act cannot be regarded as a task of perfection. But if the same action is solely motivated by the loving kindness that one feels for the entire world, then this action is indeed to be regarded as a perfection of virtue.
The Ten Tasks of Perfection (Paramis) (7)
	Charity (Dana). Accepting the need for sacrifice. Morality (Sila). The performance of tasks of one's own free will without regard to self-interest. Renunciation (Nikkhama). Performing tasks without hope of obtaining wealth, fame or privileges. Wisdom (Panna). Employing ones physical and mental abilities for the well being of the world. Diligence (Viriya). Performing the task with zeal and energy. Forbearance (Khanti). Undaunted by difficulties and obstacles (Khanti - Forbearance). Truth (Sacca). Believing the task to be deserving in body, speech and mind. Resolution (Adhitthana). Performing the task in conformance with changing times and conditions without deviating from one's aim. Loving-Kindness (Metta). Performing the task in conformance with changing times and conditions without deviating from one's aim. Equanimity (Upekka). Unperturbed by praise or threats.
The Bodhisattva Tradition of the Mahayana
THE JATAKAMALA The Tigress The King of the Sibis Small Portion of Gruel Head of a Guild The Invincible One The Hare The Sage Agastya Maitribala Prince Visvantara The Sacrifice Lord of the Devas The Brahman Unmadayanti Suparaga Lord of Fishes The Quail's Young The Story of the Jar The Childless One The Lotus Stalks The Treasurer Kuddabodhi The Holy Swan Mahabodhi The Great Ape Sarabha The Ruru Deer The Monkey Chief Kshantivadin The Brahmaloka Inhabitant The Elephant Sutasoma Ayogriha The Buffalo The Woodpecker	At the beginning of the Common Era, a new Buddhist sect arose in India that called into question the spiritual practices of the other Buddhist traditions that were in existence at that time. Calling itself the "greater vehicle" (Mahayana), the new school believed that the other Buddhist traditions were placing too much emphasis on the Buddha's attainment of Nirvana as the primary goal of Buddhist spiritual practice. The better practice, claimed the Mahayana school, was to emulate the Buddha's earlier career as a Bodhisattva, in which every noble deed is solely motivated by his compassionate wish to save all other beings from suffering. In another marked departure from other existing Buddhist traditions, the Mahayana began to use the ancient Sanskrit language to record the Buddhist scriptures. The spread of Buddhism across Asia had resulted in the translation of the Buddha’s teachings into many languages. Each time that a sacred text was translated into another vernacular, the document was subject to errors of interpretation. It is likely that the Mahayana community saw its use of Sanskrit as a standard to be the best means for preserving the integrity of the Buddhist tradition. For the Mahayana practitioner, the "Greater Vehicle" was one that had been designed to carry all other self-aware beings to the other shore. For this reason, the Mahayana school began to refer to all of the other sects then in existence as the Hinayana ("Lesser Vehicle"). The Mahayana tradition forms the dominant school of thought in the countries of Japan, Nepal, Tibet and Vietnam today, which is why this tradition is sometimes called the "northern school" of Buddhism. The Sanskrit word "bodhisattva" is sometimes translated into English as "enlightening being." In the Mahayana tradition, the term is not merely used to describe the early career of the Buddha Sakyamuni. The Bodhisattva’s virtuous acts in his many past lives are regarded as milestones on the way to Buddhahood. The Mahayana school teaches that anyone can become a hero-savior by using the Buddha’s Bodhisattva career as the model for how one goes about attaining the requisite moral elements or “paramitas.” The 34 stories presented in the Jatakamala demonstrate how the followers of the Mahayana tradition should seek out, nourish and encourage enlightenment in others, as well as within themselves.
The Ten Stages of the Bodhisattva Career
	To be successful in their efforts to foster universal enlightenment, the aspiring bodhisattva must acquire or assemble the necessary "equipment" (sambhara). According to the Prajnaparamita Sutra, this consists of six perfections of virtue, or “paramitas,” of wisdom, charity, morality, patience, strenuousness, and meditation. Only after aspiring bodhisattvas has become thoroughly disciplined in all of these virtues can he or she be assured of furthering the enlightenment of other beings, as well as obtaining enlightenment for themselves. In the Prajnaparamita Sutra, wisdom (prajna) is the directing virtue that allows the aspiring bodhisattva to realize the remaining five paramitas. For this reason, Prajnaparamita is regarded to be the mother of all Buddhas and Bodhisattvas. "Without the Prajna the other Paramitas are unable to know by themselves where they are bound, or what they are meant for. They are, when left alone, lost like a company of blind men in the wilderness.... The Prajna is the eye that surveys with perfect clearness the entire field of the Buddhist life and determines where and how the Bodhisattva's steps are to be guided." The Prajna is also compared to "...the earth which makes possible the growth of vegetation. All the other conditions may be there for a seed to grow, but without the earth it will never grow. So without the Prajna, there will be no life in them. Again, it is by virtue of the Prajna that all the other Paramitas are guarded, taken hold of, gathered together, and systematically practiced." (8) According to the Prajnaparamita Sutra, prajna is compared to a jewel with many facets that emits an illuminating light that eradicates all darkness, thereby revealing all aspects of the phenomenal world as they truly are: empty and without any intrinsic self-nature (sunyata). The bodhisattva’s direct experience of emptiness during meditation is what his enlightening work possible in the phenomenal world, allowing him or her to see the world as a canvas upon “...which causation paints pictures of innumerable colors. (9) The phenomenal world is an opaque screen that obscures one’s vision of existence as it truly is. Through meditation, however, the aspiring Bodhisattva learns to employ the prajna eye, which can pierce this veil and reveal the true nature, or "suchness" (tathata), of existence. The Buddhas are called Tathagatas because each is an embodiment of the prajna eye. While the eye of Prajna allows the aspiring bodhisattva to perceive the true nature of all phenomena and thereby work magic in the phenomenal world, its visions must be ever guided by a heart that is full of compassion for all living beings. According to the Prajnaparamita Sutra, the aspiring bodhisattva must also exercise "skillful means" (upaya) that are born from the bodhisattva’s desire to work on behalf of the welfare of all living beings. Out of compassion for others, the bodhisattva also refrains from becoming attached to anything, not even to the goal of attaining enlightenment. In the Mahayana tradition, the career of a Bodhisattva is said to consist of ten distinct stages: Joyful in the knowledge that one will be able to attain enlightenment as well as assist others in doing the same (through giving--like the Earth). Freedom from impurities (through morality--like the Moon). Luminous with the noble doctrine (through forbearance--like a sun). Brilliant with the light of virtue which consumes ignorance and the evil passions (through striving--like fire). Perception that is difficult to vanquish (through meditation--like a king). Facing (through insight--like the ocean). Far going (through great means--like a great road). Immovable (through power--like a mountain). Good-minded (through aspiration-like a fountain). Showered by the universal truth (through wisdom--like a cloud). (10)
The Six Paramis and the Four Brahma Viharas
	An Old Javanese Buddhist text called the Sang Hyang Kamahayanikkan (SHK) describes the paramitas of Mahayana Buddhism in detail. At least some portions of this early Buddhist catechism have been dated to the reign of King Sindok, who ruled over central Java during the early years of the tenth century CE. 1. The "perfect virtue of generosity" (Dana-Paramita) is illustrated by the gifts that the Bodhisattva gives to strangers out of the great love that he has for all beings in the world. According to the SHK, the Dana-Paramita has a three-fold nature that consists of acts of generosity, great generosity and extraordinary generosity. At Borobudur, the the perfect virtue of great generosity is portrayed in the relief panels from the Visvantara Jataka, which illustrates how the Bodhisattva once gave away all of his possessions-- even his own wife and beloved children--to a stranger who had asked for them. The perfect virtue of extraordinary generosity is portrayed in the tale of the Tigress, in the Bodhisattva gives away his own body to a starving creature. 2. The "perfect virtue of morality" (Sila-Paramita) represents the Bodhisattva's abstention from the commission of evil deeds involving his body, speech or mind. The Bodhisattva's abstinences of the body consist of abstaining from killing living beings, stealing, or indulging in sensual pleasures; the abstinences of speech include abstaining from falsehood, slander, and finding fault in others; and the abstinences of mind consist of refraining from thoughts of jealousy, envy, wrath, hatred or greed. 3. The "perfect virtue of endurance" (Ksanti-Paramita) represents the Bodhisattva’s infinite patience with others, his equanimity in the face of either praise or blame and his unwavering desire to seek the salvation of others. 4. The "perfect virtue of mental vigor" (Viryya-Paramita) is achieved through the Bodhisattva’s exercise of activities on a diurnal basis. During the day, the Bodhisattva is engaged in copying scriptures, drawing sacred diagrams, reciting scriptures, constructing sacred monuments, carving sacred sculptures and ornaments and making offerings. During the night hours, however, the Bodhisattva utters prayers, reads holy scriptures, sounds mantras, and contemplates the well being of all creatures. 5. The "perfect virtue of meditation" (Dhyana-Paramita) is the Bodhisattva’s contemplation of what good he or she can do in the world out of love for all beings. According to the SHK, the perfect virtue of meditation allows the Bodhisattva to perceive that "the body of all beings is my body, my body is the body of all beings." 6. The Bodhisattva performs the "perfect virtue of wisdom" (Prajna-Paramita) by considering all things in the phenomenal world--whether having a form or without any form whatsoever--to be empty and without essence (sunyata). Moreover, phenomenon are neither the embodiment of a singularity or to be regarded as a plurality. In addition, the SHK states that the "sunyata of all dharmas is the one nature" that cannot be experienced by perception or logic alone. In addition to the six paramitas presented above, the Old Javanese SHK delineates a set of four additional virtues of perfection governing various states of mind. Other Buddhist texts call these four mind states called the Brahma Viharas: 1. Maitri-Paramita is the friendly state of mind of the bodhisattva as he or she practices the previous six paramitas out of compassion for the welfare of others. 2. Karuna-Paramita is the compassionate state of mind of the bodhisattva as he or she removes the suffering of all beings in the world. 3. Mudita-Paramita is the joyful state of mind of the one who wishes to achieve the happiness of all beings. 4. Upeksa-Paramita is the equanimity of the one who performs the preceding Maitri, Karuna and Mudita Paramitas without any expectation of reward, praise, homage or other beneficial effects. The SHK concludes its discourse on the ten paramitas by equating them with the essence of five goddesses (devis) with whom the worshipper must unite in order to assemble the required equipment for fostering Buddhahood.
Go to: Buddhism 101, Part Three
	FOOTNOTES: (7) Aung, U Shwe. The Buddha: Peerless Benefactor of Humanity. Yangon: Myawaddy Press (1995):129 - 130. (8) Suzuki, D.T. On Indian Mahayana Buddhism. New York: Harper & Row (1968):34. (9) Ibid. p. 361. (10) See Chandrakirti. Introduction to the middle way: Chandrakirti's Madhyamakavatara with commentary by Jamgon Mipham. Boston; London: Shambhala (2004). Web-based Resources concerning the Paramitas: A Treatise on the Paramis from the Commentary to the Cariyapitaka by Acariya Dhammapala. Translated from the Pali by Bhikkhu Bodhi. Buddhist Publication Society. Kandy - Sri Lanka The Perfection of Generosity (Dana-parami) translated by Saya U Chit Tin, WKH.

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