Chapter 43 Chapter 41: Ten Paramitas

Good practice of paramita, self-interest and altruism, Liberate the Venerable Master, and live in the city of Nirvana. - Nalanda There are ten good ways of transcending the world, which are called Parami (parami) (1) in Pali.In order to prove the supreme Bodhi, every Bodhisattva practices the ten paramitas, which are: generosity (dana), virtue (sila), renunciation (nekkhamma), wisdom (panna), diligence (viriya), and patience (khanti). ), honesty (sacca), determination (adhitthana), kindness (metta), equality (upekkha). According to the commentary on "Psalms of Practice", paramita is a virtue that should be practiced with compassion, guided by reason, free from the influence of selfish motives, untainted by wrong views and all egotism.

Bodhisattva's actions are completely driven by compassion for all sentient beings, absolutely selfless.His love is so boundless, and his compassion is so broad and broad, so that in countless lives and deaths, he unremittingly relieves the suffering of all beings, brings great honor to the poor and lowly, and does his best to help those in need. He never wished for self-enjoyment while his hapless siblings were still suffering.In order to alleviate their suffering, he will not hesitate to give up his most cherished treasure, even his own life.This is fully illustrated in "The Story of Tiger Bensheng".

For the happiness and well-being of all sentient beings, Bodhisattvas are always guided by reason and transform with compassion.He is richly endowed with the essential qualities for the fulfillment of all acts of mind and body, and puts these qualities at the service of the whole world. Bodhisattvas are not based on greed for power and worldly wealth.He knows and has done so. There is no need to seek fame and fortune. Those who deserve it will get it naturally. Why should they chase after fame and fortune? He takes altruism as the starting point completely, and there is no selfishness in his fair and equal promotion activities.

"Dharma Phrase Sutra" says: "Hate and vulgarity are common knowledge: this matter is up to me, no matter how big or small, I can do it by myself. Fools who think this way will increase greed and arrogance." This kind of narrow and selfish pursuit never enters The heart of a Bodhisattva. give alms Giving is the first paramita, which gives the donor double merit, removes selfish and unwholesome thoughts, and develops a pure and selfless heart. "This is a kind of blessing to both the giver and the recipient." A bodhisattva does not care whether the receiver is real or not, because his sole purpose is to practice generosity.He does this to eliminate the greed that lurks in his heart.The degree of happiness, the happiness obtained from it, and the relief of pain are other merits inherent in generosity.

He loves all with a supreme heart of generosity, equality without distinction.But in giving, he examines it with reason.For example, if a drunk wanted his help, and he was sure that the drunk would misuse his alms, the Bodhisatta would not hesitate to refuse such a request, because such upside-down alms would not constitute paramita. If someone seeks his help from a legitimate motive, he will directly express his deep gratitude for the opportunity, and will help in every way voluntarily and humbly, without bluffing his dignity, Do some false self-promotion.Out of credit to himself, he never frustrates such requests for help, nor does he consider the beings he helps to be his debtors.He is only concerned with good deeds, and never considers everything that may arise from this good deed.He expects nothing in return, not even to enhance his reputation.

Although bodhisattvas are always willing to help others, they seldom, if ever, humble themselves to ask for help from others. In the "Jataka Stories of the Brahma Sect" (323), it tells that the Bodhisattva once practiced the Brahma life in the garden of a king. The king would visit him in the garden every day and take care of all his daily needs.However, for twelve years, he never asked the king for a pair of straw sandals or a leaf umbrella, although they were so insignificant. When the king asked him about his strange, yet modest manner, he replied: "My lord, those who beg are prone to sorrow, and those who refuse will also be sorrowful."

He gave generously, regardless of caste, creed, and color, and never received anything in return. After all, joy was his heart, as the poet Edward Dyer thought: "There are people who are rich, but still greedy. Please, although they have it, they are poor; I have no treasure, but I am rich." Such a story is recorded in the "Kanhe Jataka Stories" (440).The Emperor of Heaven was deeply moved by the Bodhisattva's perfection and virtue, and came to him, asked him what he wanted, and promised to give it.Due to the friendly request of the Emperor of Heaven, he expressed the following wishes:

1.May I be free from malice and hatred towards my neighbors. 2.May I not covet their riches. 3.May I not harbor lustful feelings for others. 4.May I have the equality of separation. This was greatly out of Heaven Emperor's expectation. Although full of admiration for the indifference shown in this way, Heaven Emperor asked him to choose another wish again.He replied: "Whether I live in the forest or live alone, there is no disease or worry to disturb my peace or distract my joy of meditation." Upon hearing this, the Emperor of Heaven thought: "When the wise Kanhe chooses his wishes, he doesn't consider things related to food. Everything he chooses is related to the holy life."

The Emperor of Heaven said again: "Choose one more." The Bodhisatta replied: "Emperor of Heaven, Lord of the world, please promise: No living being, anywhere, is harmed by me, whether in body or in mind.God, this is my prayer. " A bodhisattva who practices generosity in this way is not only willing to give away wealth and other treasures, but also his kingdom, siblings, and even his wife and children. He is even willing to sacrifice his own life, as long as such a sacrifice can bring benefits to mankind. In "The Jataka of Sudashu", when the prince Xudashu was just a seven-year-old child, he sincerely thought: "If someone needs my heart, I will open my chest and tear my heart out." and give it to him; if anyone wants my eyes, I will take them out and give them to him; if anyone wants my body, I will cut off the piece they need."

"Tiger Jataka Story" boasts that the Bodhisattva sacrificed his life for the benefit and happiness of others. In "Jataka Rosary", there is such a story. "On one occasion, when the Bodhisatta was walking through a forest accompanied by a disciple, he saw a tigress and three cubs dying of hunger. Driven by compassion, he asked his disciples to look for them to feed them. Their food. This is just an excuse to send him away, he thought to himself silently: "Why should I get meat from the bodies of other sentient beings? Isn't my whole body ready-made? Besides, whether I can find other meat depends on luck, not to mention that I also lost the opportunity to practice the Bodhisattva way."

"This filthy body is the source of all pain. A wise man gladly dedicates it to the cause of benefiting others. Two things make a man indifferent to the pain of others, namely, attachment to his own pleasure and incapacity to help others. But , I cannot be happy when another suffers and I have the power to help him. Why, therefore, should I be indifferent to the matter?" "Jumping off this cliff, I will sacrifice this painful body and feed the tigress to prevent it from eating its cubs, thereby saving the cubs from their mothers." "In addition, I can also set an example for those who wish to benefit the world, give courage to the weak, fill those who understand the meaning of giving with joy, and enlighten those who are virtuous. Besides, I once hoped to have the opportunity to benefit all beings. , to dedicate my own siblings. I have now obtained such karma, and may I soon attain the Supreme Bodhi." With this in mind, he jumped off the cliff and dedicated his life for the benefit of those helpless beings. There is such a profound and sad story in Nepal: In the distant ancient times, there was a pious and powerful king named Mokalata.He had three sons named Moko Parashita, Moko Deva, and Moko Sattva, all of whom were very kind and filial. One night, when the moon was shining, the king, accompanied by the princes and his followers, went to the forest garden to enjoy the scenery.The young princes were deeply attracted by the charming scenery of flowers, plants and trees, and walked towards the depths of the dense forest ashamedly. The attendants noticed that the princes were missing and reported back to the king.The king immediately ordered the ministers to look for it, and he returned to the palace. Three princes were wandering through the forest and came to the top of a mountain.At this time, the eldest prince found a tigress and her five cubs who were about to starve to death.After the tigress gave birth to her cubs, she did not eat anything for seven days.The cubs crawled up to their mothers and tried to feed them, but she had no milk to satisfy their hunger.Obviously, the tigress was unbearably hungry, and she was about to instinctively devour her young. The eldest prince was the first to see this tragic scene.He pointed to the tiger and told everyone: "Look at this poor sight, brother, that hungry tigress is about to eat her cubs. What a misfortune!" "Brother, what do they usually eat?" Moksat asked. "Blood and flesh are the main food of tigers and lions." Moko Prasadha replied. "The tigress looked very weak. He had obviously not eaten for days. How noble it would be for a man to lay down his life for this!" "But who is willing to make such a great sacrifice?" remarked Mokdeva. "It is certain that no one would do this willingly," Mokopraseda said. "My wisdom is shallow. It is impossible for ignorant beings like us to sacrifice their lives for others. But perhaps some compassionate and selfless people will do so voluntarily." Moksattva said kindly. They discussed it in this way, then glanced at the hopeless tigress, and walked away. Moksattu thinks this way: "For the sake of this tigress that is about to starve to death, I must abandon this impermanent body. It is filthy, suffering from old age and death. One can spice it up and dress it up, but it will stink and disappear soon. .” Thinking in this way, he let his two elder brothers go first, and went back to the forest again under the pretext of having something to do. He followed the same route and returned to the place where the tigress lay.He took off his clothes and jewelry and hung them on the tree, thinking again: "I must benefit all sentient beings, extend compassion to all sentient beings, and help those who need our help. This is our most sacred responsibility. I want to give up this impure body to save the tigress and her relatives." Five little cubs, with this meritorious deed, may I quickly realize the supreme enlightenment and liberate all sentient beings from the sea of ​​birth and death! May all beings be happy and happy!" Driven by infinite compassion and inspired by the spirit of selfless dedication, he fearlessly jumped off the cliff and fell beside the tigress. However, after he fell, he did not die immediately.Although the tigress is addicted to meat, she deeply sympathizes with the Bodhisattva and even refuses to move his body. The Bodhisatta thought otherwise, thinking, "Obviously. The poor animal has no energy left to eat me." Therefore, he looked for tools everywhere, picked up a sharp moso bamboo, cut his own neck, and immediately fell into a pool of blood. The very hungry tigress sucked the blood greedily, swallowing pieces of fresh meat, leaving only the bones. It is said that when the Bodhisattva sacrificed his life, the earth shook, the sea rolled, the sky was dark, and the world was in darkness. The heaven and man shouted "Good!", and Prajjata flowers fell like rain. The two elder brothers were stunned by the sudden shock, and they immediately guessed that their younger brother must have sacrificed his life to feed a tiger. "Moksattva must have given his life because he spoke about it in a kind way," Mokdeva said.The two hurried back to take a look, they were completely stunned by the scene in front of them.What they saw was not their beloved brother, but a pile of blood-stained bones, and his clothes were hanging on a tree nearby. They cried bitterly.After waking up a little bit, they rushed back to the palace with a heavy heart. On the day when the bodhisattva sacrificed himself to feed the tiger, the queen had a nightmare.She dreamed that she was dead, her teeth fell out, and her body was in agony, as if pierced by a sharp weapon.Also, she dreamed that an eagle suddenly swooped down and snatched away one of the three beautiful doves that were perched on the roof. The queen was terrified, and when she woke up, she remembered that her three princes had gone to play in the forest and had not returned.She came at once to the king and told him of this ominous dream. Hearing that the three princes were missing, she asked the king to send an envoy to look for them immediately. The ministers who had been sent to find him earlier returned with the sad news that the third prince had died.Upon hearing this, everyone couldn't hold back their tears.The king comforted the queen as best he could, then mounted the elephant, and with his attendants, hurried off to the forest to bring back the other two sad sons. They were so distraught that they could not speak.After a while they mustered up their courage, and told their distressed mother the story of their noble brother's valor. Everyone came there one by one.When they saw the blood-stained bones of their beloved son lying here and there, the king and queen could not stand it any longer, and fell into a faint.A Brahmin hurriedly poured some perfume on their faces to revive them. The king immediately ordered his ministers to collect all the hair, bones, and clothes, pile them together for worship, and ordered them to build a gold tower to enshrine these relics, and then returned to his palace in pain. Later this tower was called Om Namo Buddha. The Jataka ends by saying that this stupa is now called Nagara. Although the two versions are not the same, the central point is the selfless dedication of the Bodhisattva. It does not matter whether the Bodhisattva gave up his life as a prince or an ascetic. As in other Jataka stories, the nidana of events also appears in this one.However, at the end of this Jataka story, there is no identification with the characters who appear in the story. In contrast to the Sanskrit texts, the Nepali Jatakas are remarkably detailed, and the source of the Nepali Jatakas is less clear. When it comes to bodhisattvas practicing almsgiving, there is a very meaningful record in the important classic "Xingzang Lunshu". While giving food, the Bodhisattva wishes the recipients long life, beauty, happiness, strength, wisdom, and ultimately the fruit of Nirvana.He gave drink to the hungry and thirsty to quench their emotional desires; gave them clothes to gain moral shame and shame; gave them convenience so that they could practice supernatural powers; Flowers and sesame oil, so that they can be honored by the goodness of the Buddha; give them a seat, so that they can achieve enlightenment; give them a place to live, hoping to become a refuge in the world; give them light, so that they can get the five eyes, namely: the physical eye and the wisdom eye , the heavenly eye, the Buddha eye, and the all-knowing eye; give them appearance, so that they may have the majesty of the Buddha; give them joy, so that they can practice the wonderful mantra; To obtain the vision of the Buddha; to give them medicine so that Nirvana can be achieved; to liberate slaves so that people are no longer enslaved by emotions; to give up one's children so that one can give parental affection to all beings; to give up one's wife, In order to become the master of the world; to abandon one's own country, in order to inherit the kingdom of truth. These noble pursuits of bodhisattvas not only demonstrate the virtues of benefiting all beings, but also illustrate their qualities of unremitting efforts, equality and justice to save human beings. Kindness Integral to this extraordinary generosity of a bodhisattva is virtuous deeds (sila).The Pali word sila means ring.It consists of things that one should pursue (caritta) or avoid (varitta). The Sutra of Shan Sheng Boy tells in detail the obligations to parents, children, husbands, wives, students, teachers, friends, monks, servants, etc. The scriptures list a series of duties for lay people, each of which has five types: 1.Children should take good care of their parents in the following ways: ①support them; ②fulfill their obligations; ③maintain the family lineage; ④work diligently to receive property; 2.Parents who receive such care from their children should treat their children as follows: ① dissuade evil; ② advise good; ③ grant skills; ④ proper marriage; 3.Students should be like this to the teacher: ① stand respectfully; ② take care of daily life; ③ pay attention to listening; ④ serve the left and right; 4.A teacher who takes care of his students in this way should treat his students by: ① instructing them in the best way; 5.A husband should treat his wife like this: ① polite; ② not despise; ③ faithful; ④ give power; 6.A wife who has received such kind treatment from her husband should treat her husband in the following ways: ①Exercise her responsibilities in an orderly manner; 7.Young people should treat their friends and acquaintances in this way: ① Generosity; ② Kind words; ③ Urge them to do good; ④ Equality; 8.The friends and acquaintances who are so kindly treated by the young should treat the young as follows: ①Protect them when they are dissipated; ②Protect their wealth when they are dissolute; I always think of him as a child. 9.The master should treat his servants and employees in the following way: ① Give work according to his ability; ② Give meals and wages; ③ Take care of them when they are sick; ④ Give good food; 10.Servants and employees who are treated so kindly by their masters should treat their masters as follows: ① get up early before the master; ② sleep after the master; ③ take only what is given; ④ do their best; 11.The lay people should treat Buddhist practitioners in the following ways: ① good deeds; ② good words; ③ good intentions; ④ open the door to welcome them; 12.A Buddhist who has received such kind treatment from his family members should treat his family members as follows: ① dissuade them from doing evil; ② advise them to do good; ③ love them wholeheartedly; The bodhisatta fulfills all these family obligations (carittasila) and truly becomes a modest gentleman with good conduct and integrity.In addition to these duties, Bodhisattvas always strive to observe other relevant moral norms (varitta-sila) and live an ideal Buddhist life. Bodhisattvas correctly know the cause and effect of things, and consciously and voluntarily strive to stop evil and do good.He always considered it his duty to benefit himself and others, never to harm others, whether human or other animals. All sentient beings cherish their own lives, and no one has any right to deprive others of their lives.Therefore, the bodhisattva is merciful to all living beings, even the worms crawling on his feet, and never hurts or causes anyone to hurt any sentient being.The animal instinct in man drives him to kill the weak and feed on their flesh.It is unjust to kill or cause the killing of helpless animals, whether for the gratification of appetite or as a pastime, whether by brutal or civil means.If the killing of animals is wrong, so is the killing of human life, no matter how noble the motives. In addition, bodhisattvas abstain from all forms of theft, whether indirect or direct, and practice honesty, trustworthiness and integrity.A bodhisattva abstains from sexual immorality, which degrades a noble personality, and strives to be pure and pure in his sexual life.Staying away from lies, harsh words, double tongues and gossip, Bodhisattvas only speak truthful words, sweet words, peaceful words, and words of hope.He stays away from wine that captivates the mind and confuses people, is diligent and unrelenting, and has a keen sense of perception. Bodhisattvas strictly abide by these five principles governing words and deeds, whether it is in line with their own interests or against their own interests.Under the right circumstances, and for the sake of his principles, he would not only give up his fortune, but his life as well. We should not think that bodhisattvas are always perfect when they reincarnate in this Saha world.As a human being, he has his shortcomings and limitations.Some Jatakas, such as the Oleander Jataka, portray him as a loathsome robber.But this is not common, but very rare cases; A person who seeks Buddhahood attaches great importance to keeping the precepts.This can be clearly seen in the Jataka Stories, in which the Bodhisatta says, "Wisdom is worthless without the precepts." Precepts are the basis of all other high morality.When admiring the precepts, the Venerable Jueyin wrote in "The Pure Path": "What fragrance goes with the wind? What stairs lead her to heaven? What gate leads to Nirvana City? The holy walker who cultivates himself with virtue, The glory is far better than a king who is richly dressed and jeweled. The good deeds of those who do good will eliminate self-blame and gain joy and admiration. In this way, we should know all the sutras that preach the power of virtue, the mother of merit and virtue, and the eradication of evil. leave The bodhisattva practices renunciation (nekkhamma) with even greater zeal because he naturally loves silence.Renunciation not only means giving up worldly pleasures to live by holy actions, but also means temporarily subduing obstacles (Nivarana) with meditation (jhana). Bodhisattva is neither selfish nor self-possessive, but a selfless propagandist.He is always willing to sacrifice his own happiness for the benefit of others. Although he may live in prosperity and wealth and enjoy all the happiness in the world, he recognizes the impermanence of the world and understands the value of renunciation. Recognizing the ephemerality of material desires and happiness in this way, Bodhisattvas consciously give up worldly possessions, put on simple cassocks, and strive to live with perfect and pure holy conduct.Here, his morality is so high that in the course of practice, all his actions are without selfishness, without any temptation, whether it is fame, wealth, honor, or worldly possessions, he cannot be tempted to do something. Something against my will. In the Jataka of Mahadeva, the first gray hair is sometimes enough to rouse the bodhisattva to abandon the inhospitable palace compound and pursue the independent and quiet life of a monk.Sometimes, a drop of dew or a dead leaf can induce him to become a monk. but.Bodhisattvas do not practice renunciation invariably. For example, in the Jataka of Jushe (531), because of his inability to suppress his desires, he tried to win the favor of Princess Phavapati, but was greatly insulted. In the "Pacyceka Jataka Story" (376), a friend of the bodhisattva, a pratyekabha, came to the bodhisattva and said: "The pleasures of the five desires are swamps and puddles, I call them triple fears, I call them fog and dust, You should leave here and become a monk. " He immediately replied: "How obsessed, persistent, and defiled I am, No matter how dreadful the Brahmacharist thinks, I love life, can't leave, Do good deeds here and there. " During the period when there is no Buddha, the bodhisattva will live a life of sanctity and live a celibate life in a quiet place.If he was born when the Buddha came into the world, he would appear as a bhikkhu and strictly abide by the rules and precepts of a bhikkhu.An ideal monk is a shining example of morality, capable of benefiting himself as well as others, educating all beings by his example and precept.He is pure in heart, thereby purifying others. For the sake of inner spiritual realization, he constantly strives hard.At the same time, he went with those fellows whose cultivation was not as good as his own.cater to their spiritual needs.He is no burden to society, because he troubles no one, just as a bee never spoils a flower.He has no property of his own because he has given up everything in the world.He needs very little, and contentment is his wealth.He does not regret the past, nor worry about the future, but lives in the present, free from all responsibilities and injuries in the world.For the happiness and happiness of others, he is not attached to one place, but roams around freely, going through the vicissitudes of life, but always keeps a calm heart.Waiting for the call of others and serving others free of charge. The precepts state that a bhikkhu should not beg for anything from others.But he can accept four kinds of offerings from others, namely: rack robes, food, shelter and medicine.It is permissible for him to beg for anything from his parents, relatives, or the Lord if he needs anything. A monk does not have to become a monk all his life.He voluntarily joined the Sangha and lived a holy life until he chose to disown.Once he puts on the yellow cassock, the emblem of an Arhat, he must obey the precepts.One's own mind, in order to know and see the nature of things, to have correct and profound views, to develop the noble qualities of people, and to fully enjoy the noble spiritual values, there is no way of life that can provide such enlightenment like monkhood. Circumstances and exceptional opportunities. A bhikkhu can live a life of contemplation or a life of diligence, and the former is more suitable for the ideal of a monk.Because wearing a yellow cassock, the emblem of holiness and humility, its ultimate purpose is to get rid of lust and realize Nirvana. wisdom After renunciation is prajna (wisdom or knowledge), that is, to correctly know and see the nature of the world based on the standards of impermanence (anicca), suffering (dukkha), and selflessness (anatta).A bodhisattva contemplates these three qualities, but not to the point of attaining arahantship, because if so, this would take him away from his goal.At the same time, he does not take worldly wisdom lightly.He seeks to acquire knowledge, even learning from his servants, but never wishes to display his knowledge, nor is he shy about admitting his ignorance, even in public.Because, no matter what the situation is, he will never pretend to understand.Everything he knows is always available to others, and he shares it with others without reservation.He tried every means to guide others from darkness to light. There are three kinds of wisdom.The first is acquired by language (sutamaya-panna).In ancient times, when printing was not popular, people acquired knowledge through hearing.Therefore a learned person is called a learned man (bahusssuta).The second kind of knowledge is acquired through contemplation (cintamaya-panna).Western practical scientific knowledge derives directly from this knowledge.The third is supramundane knowledge (bhavanamaya-panna) acquired through meditation and visualization. Through such meditation, people can realize the truth beyond logic and thinking.Meditation is not a negative dream, but a courageous and diligent practice, which guides self-improvement, self-training, self-discipline, and self-awareness.It is also a tonic for the human heart. Wisdom is the ultimate of Buddhism. It is the first path of the eightfold path (samma-ditthi), one of the seven branches of enlightenment (dhammavicayasambojjhanga), one of the four kinds of achievements (vimansaiddhipada), one of the five powers (pannabala), and one of the five faculties. (pannindriya) one.Wisdom leads people to purity and ultimate liberation. sophistication Closely related to wisdom is effort (viriya—energy or endurance).Here, viriya does not refer to physical strength, although such strength is also a kind of wealth, but specifically refers to the more powerful mental energy or strength.It is interpreted as working tirelessly for the happiness of others, both in word and in deed.The bodhisatta has this goodness as a solid foundation, relying on his own strength, and makes this strength one of his main qualities. In the words of Bodhisattva Tegori, the Bodhisattva will mold his mentality according to his own strength: "May I not seek to avoid dangers, but to face them without fear. May I not seek the stillness of pain, but overcome it with my heart. May I not anxiously desire to be saved, but hope to win freedom by enduring humiliation. " The Jataka of Maha Janaha (539) describes the Bodhisattva's effort at a glance.When the ship sank in the endless sea, the Bodhisattva struggled for seven days without losing hope until he was rescued at last. In his view, failure is the ladder to success, failure made him redouble his efforts, and danger increased his courage.Breaking through the hardships and hardships that hurt the enthusiasm of the weak, and overcoming the obstacles that discourage ordinary people, he goes straight to the goal until he achieves it, and never stops halfway. The Demon King once advised the Bodhisattva to give up his pursuit, but the Bodhisattva said to him: "For me, it is more honorable to die fighting lust than to live in failure." Like his intellect, his energies are always at the service of others.He focused his energies broadly on the well-being of the general public, rather than confining himself only to the narrow scope of his own accomplishments.For others, he perseveres for a long time, never expects rewards and gratitude, and is willing to do his best to benefit others. In some ways, effort is more important than intelligence in order to be successful.For those who practice the Noble Eightfold Path, Right Effort (samma-vayama) can prevent unborn evil from arising, self-generated evil and extinguish it, unborn goodness to arise, and self-generated goodness to be perfected.Effort is one of the seven factors of enlightenment (viriya-sambojjhanga) and one of the four attainments (viriyddhipada).It is due to effort that the four right efforts (sammapadhana) work.Diligence is one of the five powers (viriya-bala) and one of the five faculties (viriyindriya). Therefore, vigor can be considered as an official with nine abilities.Diligence accompanied by wisdom is a powerful boost to success. endure humiliation Patience is as important as diligence, restraint and endurance of the pain brought by others, and tolerance of others' faults. The bodhisatta practiced patience to such an extent that he was not angry when someone cut his limbs apart.In "The Jataka Story of the Immortal Patience" (313), a drunken king brutally ordered the Buddha's hands, feet, nose, and ears to be cut off. The Bodhisattva not only endured such torture without complaint, but also Repay such harm with blessings. Lying in a pool of his own blood, with his hands and feet separated, the Bodhisattva said: "May the king live long, even if his hands have ruthlessly wounded my body. A person with a pure heart like me never cares about such behavior. " Because of patience, when he is hurt, he will think like this: "This person is my kind. I must have angered him either on purpose or not, or because of my past karma. This is the result of my own actions. Why should I hold grudges against others?" It should perhaps be mentioned here that the Bodhisatta is also not offended by the shameless behavior of others. In the Muli Poquna Sutra, the Buddha exhorted his disciples to practice patience, saying: "Even if a sinful bandit cuts off your hands and feet with a saw, if you get angry and have dirty minds, you are not my disciples. "You should practice like this: Our hearts should remain calm. No bad words come out of our mouths, our hearts are compassionate, there is no evil or malicious intentions, and we should treat those thieves with compassion. From this, we should go a step further, and we should shine on the world with love, and Rely on this vast, unimpeded, broad and united love." Bodhisattvas practice this kind of patience and humiliation, not to look for the shortcomings and mistakes of others, but to strive to continuously discover the goodness and beauty of others. honest Honesty is the seventh paramita.Honesty (sacca) here means keeping one's promises.This is one of the important characteristics of a Bodhisattva, because he never breaks his promise.He does what he says, he says what he does. According to the "Kalito Jataka", the Bodhisattva never told a lie during his samsara in this Saha world, although, at some point, he may violate other precepts. Even out of politeness, he never withdrew the truth. Guided by the truth, he regards fulfilling his promises as his bounden duty.He thinks carefully before making a promise.But once a promise is made, he will do whatever it takes to keep it, even at the expense of his own life. In the Tale of Heli Jataka, the Bodhisattva exhorts the people: "True to every promise, Refuse to promise what cannot be done, A wise man despises a man who speaks loudly. " In addition, according to the "Jakata Story of a King of Good Seeing" (537), in order to fulfill his promise, the Bodhisattva is ready to sacrifice his life at any time. "Like the sun high in the morning, Constantly maintains its steady stroke, Throughout the year, throughout the year, Never change its course. The words of the Bodhisattva's wisdom are also like this, Never depart from the true path. " Bodhisattvas should be trustworthy, truthful, sincere, and what they say is what they think.His body, speech, and mind are harmonious and unimpeded.In all his actions he was consistent, frank, and free from falsehood, for he strictly observed his high principles.There is no difference between his inner world and his outer language, his private life coincides with his public life. Bodhisattvas do not cater to others with rhetoric, never elevate themselves to win the praise of others, neither cover up their shortcomings, nor show their virtues vainly.He admires the praiseworthy without malice, and justly and wisely condemns the blameworthy, without contempt, but out of compassion. Even if it is the truth, he doesn't always say it casually.If such speech does not bring happiness and joy to others, he will remain silent.If any truth is beneficial to others, he will know it, even if it is to his own disadvantage.He respects what others say as he respects what he says. determined Next is determination (adhitthana), which means firm determination.Without this strong determination, the other perfections cannot be realized.Therefore, he is likened to the foundation of a tall building.This power of will removes all obstacles on the path of the bodhisattva, and, no matter what difficulties, illnesses, natural disasters and man-made disasters he encounters, he never loses sight of his goal. For example, the Bodhisattva Gotama decided to abandon the royal family's glory and wealth and strive for enlightenment.During these six long years, he made extraordinary efforts.He had to endure all kinds of hardships and hardships, and faced countless misfortunes and disasters.At the critical moment when he was in special need of help, five of his favorite disciples left him.But he didn't give up his progress because of this, but his enthusiasm became even higher.独自一人精进不息，最后终于达到自己的目的。 “犹如坚石之山巅，傲然挺立， 巍然不被狂风动，牢牢耸立于地。 汝亦如是不动，坚定确立信念。” (2) 菩萨具有钢铁般的毅志，他的高尚准则坚定不可动摇。乐意接受劝告，从事善德事业，没有任何人可以引诱他做任何违背这些准则之事。根据情况的需要，他可以象花朵一样温柔，也可以象磬石—样坚固。 Kindness 所有波罗蜜中最为重要的就是慈(巴利语：metta，梵语：Maitri)。在英文中没有一个象样的单词可以同其相比。它可以被翻译为仁慈、善意、友善、慈善，意为希望一切众生幸福和快乐。正是这一慈爱促使菩萨为了他人，放弃个人的解脱。无论他人的种姓、信仰、肤色或性别怎样，他的内心充满了对一切众生的无限慈爱。他是博爱的化身，不害伯一切，也不使一切众生产生害伯。孤僻森林里的野兽是他可爱的朋友。由于他的存在，这些动物培养了它们相互间的友善。在内心深处，他对一切有生命的众生怀有无限的慈爱。 在佛教中，慈爱应该同人与人之间的情爱和一般肉体之爱区别开来。情爱而不是慈爱产生恐惧和痛苦。 在实践此慈爱之时，一个人不应忽视本人，而应对自己和他人施以同等的慈爱。一个佛教徒的慈爱包容了包括自己在内的整个世界。 在《大法护本生故事》(385)中，年轻的菩萨以同等的方式对残酷折磨并狠心制他于死地的父亲、恶毒的屠夫、挚爱而痛哭的母亲、以及可怜的他自己施以同等慈爱。 慈爱具有一神奇的力量，它能轻易地影响附近和远方之人。荡漾着此无限慈爱，纯洁善良的心可以驯服凶残的野兽，可以变恶人为圣人。 每一个人都具有这一神奇的力量，只要稍加努力，则可使之成为自己的财富。 “居住在山坡之上，”佛陀说，“我以慈爱的威力使狮子老虎接近于我。在狮子、老虎、山豹、野牛、羚羊、牡鹿以及野猪拥簇下，我深居森林。没有一只动物害怕我，我也不害怕任何动物，慈爱的力量就是我的支柱。我如此寄居于山林之中。” 正如一个人慈爱他人，他也被他人慈爱。任何对抗力量，敌对攻击，反面意识都无法影响受慈光照耀之人。内心安宁，他将居住在自己创建的天堂，即使那些与之亲近之人也将感受到那样的至乐。当一个人习惯性地感受到慈爱，并以言行表现出来，隔阂成见荡然无存，分别之心逐渐消失，小我在大我之中溶化。乃至没有任何我见。最后把自己和一切有情等同起来。这就是慈爱的终极。 菩萨慈爱一切众生,并与一切众生同体,没有任何种姓、信仰、肤色和性别之分。是佛教的这一慈爱试图消除一切分化自他之间的障碍。对菩萨来说，没有远近、敌人和外人，叛教者和不可触者，因为由智慧而成就的博爱建立了一切有情众生的兄弟情谊。菩萨是一名副其实的慈爱、友好、富有悲悯之心的世界公民。 Abandon 十波罗蜜之十就是舍(upekkha)。 巴利语舍Upekkha是由Upa和IKKha组成，Upa，意指公正的、平等的、正确的，和ikkha，意指见、知识和观看。这一词源之意为正确的认识、公正的看待、或平等的对待，也就是没有贪欲和憎恨、喜爱和厌恶之分。 在这里，这一术语不是用来指漠然和中庸的感觉。 十波罗蜜中最不易做到，最为重要的就是这一舍波罗蜜，特别是对在家人来说，他们不得不生活在此沉浮不定的命运、动荡不安的世界之中。 轻视和污辱是人类共同的命运，毁誉、利衰、苦乐亦复如是。菩萨经历了所有这些生活沧桑，坚定不移地实践圆满的舍波罗蜜，犹如岩石。 在顺境或逆境之时，在赞美或诽谤之中，他总是镇静自若，如同狮王不因任何响声而颤抖，不因恶毒的妄言而烦恼；如同微风不粘网孔，他不执著此无常世界的一切虚幻快乐；如同莲花出污泥而不染，他生长于世间而不被世间诱惑，永远地保持寂静、安隐、祥和。 “犹如大海之底不被任何风浪所动，菩萨之心静如止水。” (3) in addition.修习十波罗蜜的菩萨平等公正地对待一切，不受贪欲(chanda)，嗔恨(dosa)，恐惧(bhaya)和无明(moha)所染污。 从以上十波罗蜜可以看出，菩萨之果位，就其整体而言，是一自我牺牲、持戒、舍离、智慧、精进、忍辱、真实、决意、博爱，以及心智平静的过程。 除此十波罗蜜，菩萨还必须修习另外三种行为方式(cariya)，即：不忽视自我发展，以智慧指导行善(buddhi—cariya)；为亲近之人谋福利(natyattha—cariya)；为整个世界的解脱而行化(lokattha—cariya)。 第二种方式并不是指裙带关系，而是说没有偏爱地为提高其亲戚的福祉兢兢业业地工作。 菩萨如此修习十波罗蜜至圆满究竞，同时又实践三种生活方式，在不可抗拒的业力牵引下，或此或彼。经历无量生生死死，因时而化现，渡过波涛汹涌的生死大海。 有时，他生为一威赫无比的帝释天，或为光耀天人。有时，他生为高贵或低残之人，或为畜牲等。直到最后究竟圆满了十波罗蜜，往生兜率天，他居住此天，等待适当之时应现世间，成就佛道。 有人认为，为了获得世间之经历，菩萨故意示现各种各样的形象。这种说法是不正确的。没有一人可以逃脱业的定律，而此定律单独决定个人的未来生，除非是结束了轮回的阿罗汉和佛陀。 (4) 由于这些内在的功德，菩萨具有一些特别威力。比如说如果再生于生命长达无数大劫的梵天界，他可以通过自己的意力，终止其那里的生命，往生另外一个合适之地，在那里，他可以度化世间，修习波罗蜜。 本生故事注疏中说，除此自愿死亡之外，菩萨不为八类众生。这是由他在此娑婆世界中积聚的潜在业力所致。例如，不为盲人和聋子，不为彻底否认因果的邪信之人。他或许生于畜牲道，但他不会大于大象，或小于沙痫鸟。他也许会在一般恶道中受苦，但从不堕落最低层。同样的，菩萨不希求往生不还果圣人居住的清净天(suddhavasa)，也不往生无缘利益众生的无色界。 有人也许要问：“在其生死之中，菩萨是否知道他在行菩萨道?” 有时侯他明白，有时侯他并不清楚。 从有些本生故事来看，在一些情况下，菩萨乔达摩完全意识到他在精进求证佛果。《娑婆雅长者本生故事》(340)可以被用来说明这一点。在这一特定的故事中。帝释天问菩萨为什么能如此地广行布施。菩萨回答说，这不是为了世间的权力，只是为了成就无上菩提。在有些轮回中，比如当他有一生为玖堤婆(5)，他不但忘失了他高尚的追求，而且当迦叶佛讲说清净佛法之时，他还大加诽谤。值得一提的是，正是从此迦叶佛，他获得了最后的启悟。 我们自己可能是为世间高尚事业奉献生命的菩萨。人们不应这么认为，菩萨理想只为超凡脱俗之人独有。一人能做之事，他人也可做到。只要给予了必要的努力和热情。愿我们树立起生活的高尚目标奉献和成就，不断精进，平等公正地为我们自己相他人的善美服务。 为了成就而奉献；为了奉献而成就。 [Note] (1)Parami=Param，超越，彼岸（菩提或觉悟），＋i，则意为去，原意为能使人趋向彼岸。巴语Paramita也具有同一种意思。 (2)沃伦，《佛教在传译中》，第27页。 (3)见查尔姆斯，《佛陀的教诲》，第221页。 (4)这是上座部佛教同大乘佛教主要教法的不同点，大乘佛教认为，菩萨为了服务众生，直到一切有情皆证涅槃，自愿地放弃圆证涅槃。 (Editor's note). (5)《中部》。第二品，第81经，《鞞婆陵耆经》，第45页。