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Meaning of P膩ram墨

The possible meanings of the word 鈥�辫腻谤补尘墨鈥� have been variously explained in the 颁补谤颈测腻-笔颈峁璦办补 Commentary. Just to let the reader have an idea:

P膩ram墨 is the combination for 鈥�parama鈥� and 鈥�墨鈥�. Parama means 鈥榤ost excellent鈥�, which is used here in the sense of future Buddhas who are the most excellent ones.

Or 辫腻谤补尘墨 derives from the root, 鈥�para鈥� with the suffix 鈥�ma鈥�. The root, 鈥榩ara鈥� means 鈥榯o fulfil鈥� or 鈥榯o protect鈥�. Because they fulfil and protect such virtues as 诲腻苍补 (alms-giving), etc., future Buddhas are called parama.

Or para, a prefix, is attached to the root, 鈥榤ava鈥�, meaning 鈥榯o bind鈥�. Because future Buddhas behave as though they bind on and attract other beings to them by means of special virtues, they are called parama.

Or 辫补谤补峁�, a prefix is attached to the root, 鈥榤aja鈥� meaning, 鈥榯o be pure; 辫补谤补峁� means 鈥榤ore鈥�. Because future Buddhas are free of mental impurities and far purer than others, they are called parama.

Or 辫补谤补峁�, a prefix, is attached to the root, 鈥�maya鈥� meaning 鈥榯o go鈥�; 鈥�param鈥� means 鈥榮uperior鈥�. Because future Buddhas go to the superior state of 狈颈产产腻苍补 in a special manner, they are called parama.

Or param, a prefix, is attached to the root, 鈥榤u鈥� meaning 鈥榯o determine鈥�. Because future Buddhas determine their next existence as they do in the case of the present, they are called parama. (What this means to say is that as future Buddhas are able to ascertain precisely what should be done to make the present existence pleasant and faultless, so are they able to do with regard to their next existence. That is, they have the ability to improve their existences.)

Or 辫补谤补峁�, a prefix, is attached to the root, 鈥榤i鈥� meaning 鈥榯o put in鈥�; 辫补谤补峁� means 鈥榤ore鈥�. Because future Buddhas 鈥榩ut in鈥� more and more such virtues as 蝉墨濒补 (morality), etc., in their mental process, they are called parama.

Or 辫补谤补峁� means 鈥榙ifferent from鈥� or 鈥榦pposed to鈥�; the root is 鈥榤i鈥� meaning 鈥榯o crush鈥�. Because future Buddhas crush all their enemies, which in the form of impurities, are different from and opposed to all virtues, they are called parama.

Or 辫腻谤补, a noun, is attached to the root, 鈥榤aja鈥� meaning 鈥榯o purify鈥�; 辫腻谤补 means 鈥榯he other shore鈥�. Here 蝉补峁僺腻谤补 is to be taken as 鈥榯his shore鈥� and 狈颈产产腻苍补 鈥榯he other shore鈥�. Because future Buddhas purify themselves as well as others on the other shore of 狈颈产产腻苍补, they are called 辫腻谤补尘墨.

Or 辫腻谤补, a noun, is attached to the root 鈥榤ava鈥� meaning 鈥榯o bind鈥� or 鈥榯o put together鈥�. Because future Buddhas bind or put beings together in 狈颈产产腻苍补, they are called 辫腻谤补尘墨. Or the root is maya, meaning 鈥榯o go鈥�. Because future Buddhas go to the other shore of 狈颈产产腻苍补, they are called 辫腻谤补尘墨.

Or the root is mu, meaning 鈥榯o understand鈥�. Because future Buddhas fully understand the other shore of 狈颈产产腻苍补 as it really is, they are called 辫腻谤补尘墨.

Or the root is mi meaning 鈥榯o put in鈥�. Because future Buddhas put in and convey being to the other shore of 狈颈产产腻苍补, they are called 辫腻谤补尘墨.

Or the root is mi, meaning 鈥榯o crush鈥�. Because future Buddhas crush and eradicate in 狈颈产产腻苍补 the impurities which are enemies of being, they are called 辫腻谤补尘墨.

(These are the various meanings presented in accordance with sabhavanirutti (natural etymology). They are not random attempts.)

笔补谤补尘腻苍补峁� 补测补峁� 辫补谤补尘墨: P膩ram墨 means property in the form of practices of future Buddhas; (or) 辫补谤补尘腻苍补峁� 办补尘尘补峁� 辫补谤补尘墨; 辫补谤补尘墨 means duties of future Buddhas; Paramissa bh膩vo 辫腻谤补mit膩 paramissa 办补尘尘补峁� 辫腻谤补mit膩: duties that bring about knowledge that such a person is a future Buddha.

All this means: A series of duties such as 诲腻苍补 and others to be fulfilled by future Buddhas is called 辫补谤补尘墨 (or 辫腻谤补mit膩).

In the Jin膩la峁卥膩ra Sub-commentary, it is said: 鈥�笔腻谤补峁� 苍颈产产腻苍补峁� ayan ti gacchanti et膩hi ti 辫腻谤补miyo, nibb膩nas膩dhak膩 hi 诲腻苍补肠别迟补苍腻dayo 诲丑补尘尘腻 辫补谤补尘墨 ti vuccanti,鈥� meaning to say that 鈥�顿腻苍补 肠别迟补苍腻 or the volition of alms-giving, etc. which forms the way to 狈颈产产腻苍补, the other side of 蝉补峁僺腻谤补, should be called 辫补谤补尘墨.鈥�

In the 颁补谤颈测腻pitaka Commentary, it is said: ta峁噃膩m膩nadi峁�峁環墨hi anupahat膩 karun鈥櫯玴膩yakosalla-pariggahita d膩n膩dayo gun膩 辫腻谤补miyo, P膩ram墨 is constituted by virtues, such as 诲腻苍补, etc. that are to be grasped by means of compassion and cleverness. Compassion is shown towards beings who are not spoiled (overwhelmed) by craving, pride and wrong view. Cleverness means wisdom in seeking ways and means. 顿腻苍补, etc. (that are to be guided by compassion and wisdom) are to be named 辫腻谤补尘墨. (This explanation is made with special reference to 辫腻谤补尘墨 of Sambuddhas.)

Perfections

The Ten Perfections are:

(1) Generosity (诲腻苍补, translated sometimes as charity, liberality or just alms-giving)
(2) Morality or Virtue (蝉墨濒补)
(3) Renunciation (nekkhamma)
(4) Wisdom (辫补帽帽腻)
(5) Energy (惫墨谤颈测补)
(6) Forbearance or Patience (办丑补苍迟墨)
(7) Truthfulness (sacca)
(8) Determination or Resolution (补诲丑颈迟迟丑腻苍补)
(9) Loving-kindness (尘别迟迟腻)
(10) Equanimity (耻辫别办办丑腻 )

(The full meaning of these Perfections will become clear in the following passages.) Concerning these Perfections, it has been mentioned in the Chapter: The Rare Appearance of a Buddha, that there are four kinds of cultivation of mind. One of these cultivations deals with the fact that from the time Bodhisattas receive definite assurance from a Buddha about their Buddhahood till the last rebirth when they actually become a completely Self-Enlightened Buddha, there is no period in this very long interval in which they do not practise for fulfilment of the Ten 笔腻谤补尘墨蝉 (Perfections) at the very least, they do not fail to fulfil the Perfection of Generosity. It fills us with devotional inspiration to reflect on these noble practices pursued by the Bodhisattas.

The Characteristics, Functions, Manifestations and Proximate Causes of The Perfections

A person practising 痴颈辫补蝉蝉补苍腻 Meditation must come to know the nature of 苍腻尘补 and 谤奴辫补 by means of their characteristics, functions, manifestations and proximate causes. Then only will he come to possess a clear view of them. Similarly, it is only when one knows the characteristic, function, manifestation and proximate cause of the Perfections then one will have a clear understanding of them. Therefore, we find in the Commentary to the Cariya 笔颈峁璦办补 a separate chapter on the characteristic, function, manifestation and proximate cause of the Perfections.

A feature common to all the Ten Perfections is that they have the characteristic of serving the interest of others. Their function is (a) providing assistance to others (kiccarasa);(b) being endowed with steadfastness (prosperity, success), fulfilment (蝉补尘腻辫补迟迟颈谤补蝉补). Their manifestation is (a) the recurring phenomenon of the quest for the welfare and benefits of being; or (b) the recurring phenomenon of appearing in the mind (of Bodhisatta) that it is useful means of bringing about Buddhahood. Their proximate cause is (a) great compassion or (b) great compassion and skilfulness as to means and ways.

It is necessary to provide a few explanations on the above definitions. Characteristic (濒补办办丑补峁嘺) has two aspects: (i) Samannasabh膩va, the ordinary feature of each thing, i.e. the feature applicable to others also and (ii) Visesasabh膩va, the peculiar feature which is not applicable to others. For example, amongst the material qualities, the Earth-element of the Four Great Elements has two characteristics, namely, impermanence and hardness. Of these, the characteristic of impermanence is a feature applicable to other elements and is thus an ordinary feature only, whereas, the characteristic of hardness is the unique feature of the Earth-element only, is not shared by others and is thus its special feature.

Function (rasa) has also two aspects to it: (i) Kiccarasa, function that which is to be performed; (ii) Sampattirasa, fulfilment, attainment. For example, when meritoriousness arises, it does so after counteracting or obliterating demeritoriousness. Thus, it is said that the function of meritoriousness is the counteracting of demeritoriousness. The final fulfilment of a meritorious act is production of beneficial results; thus the function of meritoriousness is the attainment of beneficial results.

Whenever a person ponders deeply on certain mind-objects, what usually appears in his mind relates to the nature of the mind-object under consideration; relates to its function; relates to its cause; relates to it effect. The manifestations which thus appear in his mind concerning the mind-object he is thinking about is called its manifestation. For example, when a person starts to investigate 鈥榳hat is meritoriousness?鈥�, it would appear in his mind, 鈥榤eritoriousness is of the nature of purity鈥� regarding its nature; 鈥榤eritoriousness is that which counteracts or obliterates demeritoriousness鈥� regarding its function; 鈥榤eritoriousness is possible only when one associates with the good and virtuous鈥� regarding its cause;鈥榤eritoriousness is that which enables production of desirable results鈥� regarding is fruition.

The immediate, and the most powerful contributory factor for its arising is called the proximate cause. For example, of many factors which cause the arising of meritoriousness, proper attitude of mind is the immediate and the most powerful contributory factor for its arising and is therefore termed its proximate cause, Padatth膩na, in the Texts.