The 10 Perfections Part-2 By Mrs. Reeta Kamble

1. THE PERFECTIONS

2. • The perfection are most important as conditions for the
complete eradication of defilements.
• One should develop every kind of wholesome deeds which
can eradicate all defilements, stage by stage.
• someone may be aware of the characteristics of realities as
they naturally appear in daily life
• but if does not take into consideration the development of
the perfections, he will notice that time and again he is
overcome by unwholesome actions.
• There are more conditions for the arising of unwholesome
actions than for arising of wholesome actions.

3. • One does not know for how long in the future
each one of will have to develop and
accumulate the ten perfections.
• The ten perfections have lobha, attachment as
their opposite and, therefore, one should
develop them not because we expect a result
of wholesome action, but the danger of each
kind of unwholesome action.

4. The 10 Perfections
• Generosity
• Morality
• Renunciation
• Wisdom
• Energy
• Patience
• Truthfulness
• Determination
• Loving-kindness
• Equanimity

5. Generosity :If a person see the disadvantage of avarice
(extreme greed), he develops generosity.
• Characteristic : Relinquishing
• Function: to dispel greed for things that can
be given away.
• Manifestation : non-attachment, the
achievement of prosperity and a favourable
state of existence.
• Proximate cause: an object that can be
relinquished.

6. • Generosity is the giving away of things for the
benefit and happiness of others.
• If one is unable to give away something one
possesses, be it small or great, for the benefit
of others, it will be hard to give up the clinging
and attachment.
• If someone gives away things without
expecting a reward, then this generosity can
be perfection.

7. Three kinds of Generosity
• Giving of Material things.
• Giving of Fearlessness.
• Giving of the Dhamma.

8. • “He gives only when there is something to be
given”.
• “ When there are things to be given he gives
what people like to have, not what they do
not want”.
• “ He does not give because he expects
something in return. And when there is not
enough to give sufficiently to all, he
distributes evenly whatever can be shared.

9. • “He gives invariably with confidence, with
compassion and respect”.
• Whenever greed for a particular object
becomes excessive, due to its high value and
beauty, its antiquity, or attachment
accumulated since a long time, the person
recognizes his greed, quickly dispels it seeks
out some recipients and gives it away.

10. Wholesome intention
• Before giving.
• At the moment of giving.
• After giving .

11. Morality: If someone sees the disadvantage of the
transgression of morality
• Characteristic : composing, coordinating and
establishing.
• Function: to dispel moral depravity, blameless
conduct.
• Manifestation: moral purity.
• Proximate cause : shame and moral dread.

12. • The transgression of morality such as killing,
stealing, sexual misconduct, is motivated by
unwholesome deeds , by attachment,
aversion, and ignorance.
• When someone commits evil deeds he lacks
loving-kindness towards others.
• All unwholesome deeds are conditioned by
clinging to visible object, sound, smell, flavour,
tangible object and the wrong view .

13. • A person should not have attachment even if it
would not cause any harm.
• Someone has no firm determination in the
development of the perfections may believe that
attachment makes life comfortable and pleasant,
and that, so long as attachment does not cause
any harm, there is no danger in it.
• However one should be free from all attachment.

14. It is most important with whom we associate.
• Association with fools will like tasting water that
has a bitter, unpleasant flavour.
• Fools advise to do what is improper, they are
likely to engaged with improper activities.
• It is difficult to advise them to perform good
deeds.
• When someone speaks to them in a wholesome
way, hoping that they will become righteous, they
retort with anger.
• Fools do not know the rules of conduct and thus
it is beneficial not to see fools.

15. • Association with wise persons to the tasting of
sweet water.
• The wise advise to do what is proper, they are not
engaged with improper activities.
• It is easy to encourage the wise.
• They do not retort well-spoken words with anger.
• They know well right conduct.
• It is good to associate with the wise.

16. Four modes:
• By the purification of one’s inclination.
• By the undertaking of precepts.
• By non-transgression.
• By making amends for transgression

17. • By desisting from false speech.
• By desisting form slander.
• By desisting from harsh speech.
• By desisting from idle chatter.

18. Morality is twofold
• As avoidance: is abstaining from evil .
• As performance: the right conduct one should
follow.
• Performance is subtle and refined ,
• Eg: when a dear friend does something wrong,
one may be off guard and blame him immediately
in front of others . But when one is mindful one
will wait for the proper opportunity and speak to
him later on .

19. Renunciation:If someone sees the disadvantage
of the sensual pleasure
• Characteristic: departing from sense pleasures
and existence.
• Function: to verify the unsatisfactoriness they
involve .
• Manifestation: the withdrawal from sense
pleasures.
• Proximate cause: a sense of spiritual urgency.

20. • The perfection of renunciation is the giving up of pleasure,
clinging, and the ways of wrong thinking that are : sensuous
thinking, thinking of hate, and thinking of cruelty.
• The opposite of sensuous thinking is thinking of renunciation.
• Did we ever consider to abandon sense pleasures?
• Are we becoming disenchanted with sense objects?
• We have attachment to visible object, sound and the other
sense objects; we do not have to give them up, but we want
more of them?
• If we have not enough of them we give in to sensuous thinking,
whereas if we find that we have quite sufficient of them, we
have thoughts of renunciation.

21. • Renunciation means having the energy and courage
to eliminate the clinging .
• Generally, when we see something beautiful, we
are likely to have enjoyment and clinging, lobha.
• If there is heedfulness, it can be known that as such
a moment this is only a reality, that appears.
• Attachment can decrease by not trying to obtain
the attractive object so that we do not accumulate
more attachment.
• Thus, when there is a pleasant object, we can see it,
but when it is not there and we cannot see it, we
should not search for it.

22. • Renunciation with seeing , seeing clearly, comparing,
considering, developing, so that one clearly
understands the right practice.
• Renunciation with the guarding the sense doors,
moderating in eating, the application of energy so
that one is alert and awake.
• Renunciation with mindfulness.
• Renunciation with happiness, resistance, a refuge, a
protection, no danger, unshakableness, the
deathlessness, departing from clinging, which is like
a thread that fastens.

23. Wisdom:If someone realizes the danger of ignorance and doubt ,
he will be inclined to the development of the perfection of
wisdom.
• Characteristic : penetrating the real specific
nature, or the characteristic of sure
penetration, like the penetration of an arrow
shot by a skilful archer.
• Function: to illuminate the objective field, like
a lamp.
• Manifestation: non-confusion, like a guide in a
forest,
• Proximate cause: comcentration.

24. • The understanding of pleasant “ worldly
conditions” of gain, honour, praise and wellbeing
only lead to suffering.
• Wisdom is right understanding of the mental
phenomena and physical phenomena of life.
• No matter how many other excellent qualities
someone may have, his defilements cannot be
eradicated is wisdom does not develop.
• I.e does not see the true nature of the realities.

25. • It means it penetrates , what does it penetrate?
• It penetrates the noble truths
• It overcomes ignorance.
• It illuminates as a lamp burns at night in a four-
walled house the darkness ceases, light
manifests itself.
• “The truth of the path has the characteristic of
outlet, its function is to abandon defilements, it
manifests itself as emergence”

26. Energy: If someone sees the disadvantage of the
laziness, he will be inclined to energy
• Characteristic : striving
• Function: to fortify
• Manifestation: indefatigably
• Proximate cause: an occasion for the arousing
of energy, or a sense of spiritual urgency.

27. • Wholesome or unwholesome deeds energy arises
with them.
• Thus whenever attachment and delight with
regard to an object arises, the energy
accompanies and perform its function of effort or
energy for attachment and delight in that object.
• When unwholesome deeds arises efforts are
unwholesome , whereas wholesome deeds arise
efforts are wholesome.
• Thus perfection of energy is effort .

28. • Right effort is effort or energy which
understands that what appears through the
eyes is only which does not last , or the reality
which is seeing is only an element,
experiencing what appears through the eyes.
• The perfection of energy is always performing
its tasks even if the process of development of
understanding is extremely slow and difficult.

29. • Life is extremely short as it lasts just for one
moment and this moment may be wholesome
or unwholesome depending on the
conditions.
• Thus we should not give in to laziness with
regard to our task of performing.
• If we are all the time inert and lazy, it is
evident that the perfection of energy is
lacking.

30. To be continued .....

31. Patience
• Characteristic : Acceptance
• Function : To endure the desirable or
undesirable.
• Manifestation: Tolerance or non-opposition.
• Proximate cause: Seeing things as they really are.

32. • Patience is to develop not merely towards an
undesirable object, but also towards a desirable object.
• If one have patience towards a desirable object, then
there is no attachment and delight.
• Someone may be able to endure everything in order to
obtain what he desires, no matter whether he has to
stay awake until late or night or all night.
• However, can one endure this in order to develop
wholesome deeds and this the perfection of patience.

33. e.g:
• The perfection of patience towards heat or cold.
• This means that on account of hot or cold
weather one has no disturbance or annoyance.
• Is there like or dislike of the weather?
• If we like it there is attachment if we dislike it
there is aversion.
• In both cases the perfection of patience does not
arise.
• The perfection of patience is endurance with true
calm.

34. • Patience in our daily life is “adhivásaná khanti”.
• The Páli word adhivasati means to inhabit (váso is
habitation) , and
• Adhivásaná khanti is acceptance and endurance
with regard to our living conditions, our
environment, the place where we live.
• If we are mindful we can find out whether our
patience in action and speech with regard to our
environment is deficient or whether it had grown
and developed.

35. • Manners and Behaviour: when a person does not
complain and does not criticize, when he has
sympathetic understanding and assists others.
• Speech: if it is beneficial or not , if it is useless
speech one should have patience and refrain
from that speech.
• If our action and speech are evil , we are not
beautiful .
• If patience is lacking, one’s action and speech are
ugly.

36. 5 Aspects of speech
• timely or untimely,
• true or false,
• affectionate or harsh,
• beneficial or unbeneficial,
• with a mind of good-will or with inner hate

37. Truthfulness
• Characteristic : Non-deceptiveness in speech.
• Function : To verify in accordance with fact.
• Manifestation: Excellence
• Proximate cause: Honesty

38. • The perfection of truthfulness is sincerity and
truthfulness with regard to realities.
• It means truthfulness through body, speech and
mind.
• If one see the disadvantage of untruth and falsity
, he/she will develop the perfection of
truthfulness.
• The deceitful speech is compared to bean-soup,
because when one cooks beansoup, some beans
are cooked while others are not cooked.
• When eating, one comes sometimes across hard
beans which are not cooked .

39. • It is the same with speech: when a person
speaks a great deal, some deceptive words
may permeate his speech.
• Or it may also happen that everything he says
is true, from the first word until the last.
• We can only know with regard to ourselves
when we are insincere and when truthful.
• Thus one should be mindful in action, speech
and mind.

40. • We should be Truthful and honest to ourselves
which leads to right understanding of realities.
• If we develop right understanding of the realities ,
defilements can be eradicated and ignorance can
be abandoned.
• All evil states converge upon the transgression of
truth.
• One who is not devoted to truth is unreliable and
his word cannot be accepted in the future.

41. • On the other hand, one devoted to truth secures
the foundation of all noble qualities.
• With truthfulness as the foundation, he is capable
of purifying the mind.
• If there is no truthfulness, no sincerity in one’s
actions, they cannot reach accomplishment.
• It is necessary for all kinds of wholesome deeds.
• Deceptive speech even with regard to a small
matter becomes habit, and it will be easy to
speak lie and he will believe that it is not wrong
to do so.

42. • If someone abstains from deceptive speech,
and acts in accordance with his promise,
truthfulness will become natural to him.
• Then he will be able to see the danger at the
moment he tells a lie.
• If someone accumulates deceptive speech all
the time, he does not see its danger.

43. Determination
• Characteristic : Determining upon the requisites of
enlightenment .
• Function : To overcome opposites
• Manifestation: Unshakeableness in that task .
• Proximate cause: The requisites of enlightenment .

44. The four determinations:
• discernment,
• the truth,
• to relinquishment,
• Being calm.

45. Discernment
• discernment that comes from listening .
• discernment that comes from thinking .
• discernment that comes from
developing/meditation

46. • A fool with a sense of his foolishness is—at
least to that extent—wise.
• But a fool who thinks himself wise really
deserves to be called a fool.

47. • ‘What is skillful? What is unskillful?
• What is blameworthy? What is blameless?
• What should be cultivated? What should not
be cultivated?
• What, having been done by me, will be for my
long-term harm & suffering? Or what, having
been done by me, will be for my long-term
welfare & happiness?’”

48. • The discernment, the faculty of discernment, the
strength of discernment, analysis of qualities as a
factor of Awakening, the path factor of right view
in one developing the noble path whose mind is
noble, whose mind is free from fermentations,
who is fully possessed of the noble path.

49. Loving-kindness
• Characteristic : Promoting welfare.
• Function: To provide for their welfare,
or remove resentment.
• Manifestation: Kindliness.
• Proximate cause : Seeing agreeable side of beings .

50. Eleven benefits of Loving-Kindness.
1. “One sleeps easily,
2. wakes easily,
3. dreams no evil dreams
4. One is dear to human beings,
5. dear to non-human beings.
6. The nature protect one.
7. Neither fire, poison, nor weapons can touch one.
8. One’s mind gains concentration quickly.
9. One’s complexion is bright.
10. One dies unconfused and
11. Is headed for the Brahma worlds.

51. • W are should support others with loving-
kindness, also when they are strangers.
• When we assist others, we should be able to find
out to what extent we have developed loving-
kindness.
• Is it necessary to help ? What will he think ? Will
he blame me?
• Whether he rejoices in our deed or whether he
blame us, it doesnot matter because in reality he
cannot harm us. What he thinks about us
concerns only himself , not us.

52. • Loving kindness is like the conduct of a
mother towards her child.
• If we look at the outward appearances of
deeds we may wonder whether a mother has
true loving-kindness or whether she has just
selfish affection for her child.
• A mother should know her own affection that
is loving-kindness.

53. • Loving kindness is not restricted to particular
people.
• All people are equal , no matter whether they
are close to us or not, no matter whether we
know them or not.
• Eg: Indonesian woman who had lost her
husband because of a young man’s reckless
driving .

54. Equanimity
• Characteristic : promoting the aspect of
neutrality.
• Function: to see things impartially .
• Manifestation: the subsiding of attraction and
repulsion.
• Proximate cause: all beings inherit the results
of their action.

55. • The perfection of equanimity is evenmindedness,
it is non-disturbance by controversial conduct of
people or by trying events.
• When we encounter external objects which cause
sadness and distress.
• Our unhappy mood is conditioned by unpleasant
objects which appear through eyes, ear, nose,
tongue and bodysense.
• People who are free from sorrow are unaffected
by attachment and aversion with regard to people
and events , this means that they developed the
perfection of equanimity

56. • Eg: people see someone who kills a snake.
• When we realize that everyone receives the
results of his deeds.
• When equanimity arises, we are not disturbed
and we do not utter unsuitable speech to
someone who commits wrong deeds.

57. References
• The Perfections Leading to Englihtenment by
Sujin Boriharnanaket Translated by Nina van
Gorkom, 2007 Frist Edition
• Ten Perfections, A Study Guide :Prepared by
Thanissaro Bhikkhu

58. •Thank you