Less than three pāramī.
"Be active to make others happy." - Sutta Nipāta
The ten noble qualities beyond the secular world are called Pàrami , where the Bodhisattvas practice the full path to attain Sambuddha .
Ten measures Paramita is: Giving ( dana ), Morality ( sila ), Monks ( nekkhamma ), Wisdom ( Panna ), Diligent (Viriya ), endurance ( Khanti ), True ( Sacca ), Decision Concentration ( Adhitthana ), Metta ( Metta ), and Equanimity ( upekkhà ).
According to the Cariya Pitaka Commentary , the Paramitayana are qualities that do not dye selfishly , do nottaint the wrong view and do not conceal the conceit. The wisdom is led by wisdom and by the amount of compassion to cultivate.
The action of the Bodhisattva is absolutely selfless. With immeasurable compassion, boundless love, through many lives, they constantly strive to improve the material and spiritual life of poor people, helping people in thousands of ways and reduce the afflictions for all beings.
A Bodhisattva does not think of enjoying his leisure while his bad friends are in the midst of labor. In order to alleviate some of the suffering of the human race, the Bodhisattva is willing to sacrifice all the most valuable possessions, even to his own life, as in the story of Túc Sanh Vyāghrì Jàtaka described.
With a compassionate heart, the Bodhisattva is always ready to create happiness for all, not forgetting to take a small child, but do not do anything not led by wisdom. Compassion is boundless, yet they always balance the mind. And while serving, He never prayed for a power or material interest in the world. When the action is worthy, the natural scent comes, why should it follow?
Altruism altogether, always living for others. There is not a point of selfishness, though small, in his actions.
The Dhammapada (Dhammapada) has the sentence:
"Let both of you, laypeople and monks, think 'I have done the right thing. It is the ambition of the grotesque. Thinking that greed and arrogance will grow. " (Question 74)
A Bodhisattva does not have such selfish and narrow mind. [2]
1. Dàna ( Dàna )
Paternity, or generosity, is the first Paramita, who, while performing the practice, attains the two virtuous deeds, eliminating selfish, evil thoughts, and developing pure thoughts of purity. Giving is a joy, a blessing for both the giver and the recipient.
The bodhisattva does not wonder to find out who he wants to give a thing or to give a favor, whether in the shortage of the dish. He did not run for himself. He generously generates but also destroys all forms of attachment in the mind. The joy of serving others naturally comes. Alleviating the suffering of beings is another blessing given.
The love of a Bodhisattva is immense. His compassion spreads to all creatures. But when giving alms, He does not close his eyes for the need. Generosity does not make blindness blind. If a savior comes to His help and if He knows for sure that this person will receive the gift for use in wrongdoing, the Bodhisattva will not hesitate to refuse. Pursuing generosity in a false act is not a Pàrami .
When helping a person for good reason, the Bodhisattva does not show any significant importance or self-respect;On the contrary, it is a precious opportunity to do your duty so that you are willing and willing to serve others humbly. He never saw himself higher than anyone because he was asking for it.
When you help, you do not see it as a gift, nor do you consider yourself a benefactor. Bodhisattvas work just because it is the right thing, not looking for fame, not expecting answers.
Bodhisattvas do not miss a chance to serve others, but not humble themselves beg for grace. The story of Brahma Jàtaka (No. 323) is that a Bodhisattva lived in monastic life. Often, the king visits and supplies everything, but the king can not see all his needs. The tent and umbrella of the torn Bodhisattva was twelve years school that he was not good. He does not open his mouth. One day the king was good. Before the humble but so strange, the king asked him why?
He replied:
"Those who plead without help will be grieved.
Bodhisattvas do not say, regardless of class, race or religion, but never ask others to return. One characteristic of them is complete affirmation. Poet Edward Dyer praised his character in some lines:
The story of Kanha Jàtaka (No.440) records that one day, Sakka , known as the Bodhisattva, was a model of virtue. The King of God is admired, respectfully told him that he would need to spend the king to make offerings.The Bodhisattva is happy to obtain the four wishes:
Hearing, though very admiration, King Sakka (Emperor) despair, please choose something else for the king to offer. The Bodhisattva replies:
"No matter where deep forests I live in, where I am alone, let me be healthy, because sickness will disturb my quiet life and interfere with my meditation."
King God Sakka (Sakka) thought: "It is a rumor no wrong. Verily Bodhisattva Kanha is wise. Instead desire to satisfy a physical needs, he just choose what is necessary for religious life. "
The third time Sakka God asked the Bodhisattva to choose something else to offer. Bodhisattva replied:
"I have another wish, no matter where, no one harms my body, no one harms my mind, that is my prayer." (Jàtaka Stories, 440)
The generosity of a Bodhisattva is not the same. He is ready to give all, not only wealth, property, career and other beloved possessions, but also to the throne, the whole kingdom, one arm, one leg, wife come to me To live, he also did not hesitate to contribute to create happiness for humanity.
Tess Sanh Vessantara Jataka (No. 547) has it that the Prince Vessantara, when he was eight years old, honestly thought:
"If one day someone takes my heart, I will open my chest by hand, and give my heart.If someone needs my eyes, I will take care of my own eyes.If somebody needs my flesh, I will cut a piece to donate. "
Tuc Sanh Story Vyāghrì Jàtaka also narrated the story of a monk willing and happy sacrificing his life to bring happiness to others. In Jakakam, the story is told as follows:
"One day, a Bodhisattva passed through the woods with his disciple, and he saw a tiger mother with three tigers lying on the ground dying of starvation. But it was just an excuse to stay alone with the tiger, for he thought:
"Why do we have to find another living body, when we have our bodies ready to make tiger food." Finding food for tigers elsewhere is a blessing, and you can miss a good chance. nice to do duty.
"It is this defilement itself that is the source of many afflictions, how many unhappiness.If we keep clinging to it and do not know how to use it to serve others, it is not wise at all. There are only two reasons why people are so indifferent to the suffering of others. It is attachment, attachment to the pleasures, trying to cling to personal happiness, fearing it is lost. One of the reasons that makes us indifferent to the suffering of others is the lack of compassion, the will to help others is another reason, but we can not be happy when others suffer. On that day we can not enjoy happiness. So how can be calm in the dying scene of the hunger of the mother tiger and this tiger baby.
"If we jump deep into the tiger's prey, at least we use this miserable body to do something good, I will feed the tiger, avoid it from doing evil to eat its flesh, and also avoid the innocent little offspring from dying of their mother's cries.
"Again, in doing so, we will set an example for whoever desires what they think is good in the world." I sacrifice myself to save four lives, to comfort and encourage those Little children, please those who thoroughly grasp the deep meaning of charity and create an ideal for those who want to live the virtuous life. So here is the rare opportunity to step to the level. full enlightenment. "
In such a case, the Bodhisattva sowed himself to the jamboree, sacrificing his life to proclaim the welfare of the four dying tigers.
According to Nevari (Nepali Baasha) , the story of pitiful and interesting above is reported as follows:
"A long time ago, there was a king named Mahārattha who had great fervor and devotion, with three princes Mahá Prashàda, Mahà Deva and Mahà Sattva, all of whom were gentle and easy to teach.
One beautiful morning, the king and three princes walking in the forest. Look around the landscape and fascinated with flowers fragrant grass, three princes as deep into the forest.
The attendants saw the three princes leave with the king. The king ordered the officials to find, then the price back.
Talk about three princes, go forever to a mountain. Standing on the rock overlooking the older brother saw a tiger and five tigers in the deep. Both mothers and children are skinned bones, are lying down. It has been several days since the baby was born that the mother can not find food. The tigers follow the mother to fix the button, but the mother's dry breast has nothing to breastfeed. The mother looks very hungry, apparently eating meat.
The older brother noticed the tragic situation first, pointing to the children and saying, "Look at that pitiful sight, do you see my tiger? It is a very miserable state. "
Mahà Sattva asked him, "What do tigers eat?"
Mahà Prashàda replied that "raw meat is a tiger and lion's food."
"The tiger seems to have been very weak, and certainly has not had any food for days.
"But whoever is willing to do great sacrifices!" Mahà Deva noted.
Mahà Prashàda said: "Surely no one can do that."
With a moving voice, Mahà Sattva continued: "I was small, certainly not enough intellect, so I think that people like us can not sacrifice our lives to save people. Those who are compassionate, fully live for others, may be willing to sacrifice themselves to save these six lives. "
The three brothers discussed each other so and looked at the last time the tiger hopelessly, then left.
Mahà Sattva thought silently:
"I have to sacrifice this ephemeral life to save the hungry tiger." The body that we are carrying is just a pile of negativity that has caused us so much trouble and one day to die. I can cherish the oil, it is beautiful, fragrant, but one day it will smell and disintegrate. "
As he did so, he told her to go ahead to admire the scenery. Waiting for him to go away, he rushed back to the tiger lying, lifting clothes hanging on the branches and thought:
"We have to actively act to make others happy, to spread our minds to all living beings, to serve those who need us is a great task. live for the tiger mother and five children, because of this act of karma, hope that we will step to the level of Chief Justice, and save beings from the ocean of suffering cycle. Be happy and happy! "
Ardent and imbued with the spirit of altruistic service, prince Mahà Sattva gently sowed himself in the hole, near the tiger flock. But the prince does not die, only badly injured. The other tiger, very violent personality, also pity the Bodhisattva, not touching his body.
The bodhisattva thought differently: 'Clearly the tiger was too weak to not have enough of his body to eat!' He crawled to find a tool to kill himself. Fortunately, near the tiger lies a piece of bamboo tank. He picked up bamboo and threw himself to death. He falls in a pool of blood.
The tiger is hungry and thirsty, so see the next time, licking the pool of blood and tear the Bodhisattva out, eat delicious. Only a pile of bones left behind.
Added that at the Bodhisattva suicide to devote himself to the tiger, the sky and earth moving, the sea waves, the sunlight suddenly darkened, the scene becomes dim, all the gods loudly : Really? Really! And from the air, Prayri falls like rain.
Before the extraordinary spectacle of heaven and earth, the two brothers correctly guessed that their brother had given himself as a tiger. Mahà Deva said:
"When bouncing Mahasatva said in a very hurt voice, I would have sacrificed my life to save the tiger."
The two of you go back to find me and scare me in front of the horror scene. Where is the silhouette of the brother you love. There are only white piles of blood pink points, next to the tigers full belly. Near the boulder, Mahà Sattva's clothes are hanging in the trees.
The two princes sorrowful, crying miserably and sadly returned to reply to his father.
Just as the Bodhisattva risked saving the tiger, the queen at home is sleeping. She dreamed that one of his teeth suddenly fell down and heard sore sorrow as if someone had a knife to eat meat in pieces. Looking out the door, the queen saw the word aerial, one of which dropped down, dropped one of the three beautiful pigeons on the rooftop and left.
The queen was terrified, she woke up, remember three children lost in the forest. She ran to find the king to tell the dream.
When it was learned that princes had lost their queen, they pleaded with the king to find him.
At that time, bad news was also brought. Officials in the forest to find the prince returned. The tragic story is told.They all touched and cried without complaint. The king comforted the queen and ridden the elephant with his servants to meet two princes who had not yet left the forest.
Meeting my father, two choked princes did not say a word. Finally, trying to compress the heart, the two turn to tell the father and the people heard the brave death of the noble brother.
The king ordered the elephant to be sold to the queen and the king to the place of history.
Coming to the place, just saw the broken bone of this beloved child is also covered with blood red king and empress fall unconscious.
Rushing to bring salvage medicine and Brahmins Purohita poured on the incense. For a long time, the king and queen gradually woke up.
The king gathered his hair, bones and clothing to leave a place, then before, to contemplate his beloved son. All the people come to pay homage to the heroic noble. The king ordered the construction of a golden stupa in place of the Bodhisattva who sacrificed himself to save the tiger, and with the empress, the knife-cut heart.
Later, the stupa of Maha Sattva Bodhisattva's relics is called "Om Namo Buddha".
The story told that the current stupa is called "Namurà" (short for Om Namo Buddha, meaning respecting the Buddha).
The two story stories are different, but if the Bodhisattva has offered himself to save the tiger is the monk or prince, then it is only appearance. The important point is the great sacrifice and altruism altogether contained within.
As usual, when the book Jataka (Tuc Sanh Truyen) reproduces a story that has indicated that the opportunity to recount the Buddha. Sanskrit calls it Nidàna (cause of cause). But the characters in the two stories are not confirmed in the final paragraph as in other Jataka.
Books Nevari Jakarta clear fuller description Samskrit obligation ( Jatakamala ) but the root causes of economic Nevari not be sure.
As a Bodhisattva on the father of the Paramita, there is a paragraph "Cariyà Pitaka" that:
Whenever the Bodhisattva gives a living thing to him, he wishes that he will live long, beautiful, happy, healthy, intelligent and attain the highest fruits of Nirvana. To the thirsty, he gives the drink with the wish that this drink not only relieves him of the thirst of the physical body but also reduces the thirst for desire. Dressed, he gave it to the wish that he would know shame and horror of sin. When helping the means of standing, he would receive the mental energy of the recipient. For the incense, he wishes the recipient would enjoy the scent of precepts ( sila).Oil and flowers, he prayed to the recipient will enjoy the pious life of the living as the Buddha. Helping those who sit, He vowed to have the foundation of Enlightenment. Helping to stay, He expects that he will be the refuge for the whole world. Helping the light, he prayed to the recipient received five types of eyes are flesh eyes, wisdom eye, Divine Eye, eyes of a Buddha and knowledge through the truth of all things. Giving "Sac", Bodhisattva vowed to receive the halo as the Buddha; "Thinh", spoken elegantly as gentle as the Brahma; "Taste", pleasing, happy to everyone; "Touch", get the body elegant and perfect as the Buddha; and when he helped with medicine, the Bodhisattva wish him to live forever, ie realizing the results of Nibbana.
The Bodhisatta broke the shackles, freed the slaves with the hope of liberating people, the same way, out of the chain of how much desire. Bodhisattva cut the cut, love abandoned his beloved children to extend his dear brother to all sentient beings. He renounced his wife to master the world, leaving the throne to inherit the kingdom of justice, justice, and morality.
The above verse shows not only the altruistic attitude of the Bodhisattva, but also speaks of their unremitting and unselfish effort to serve humanity. However, the ultimate goal of the Bodhisattva is to become a Buddha, and he never forgets that goal.
2. Sila ( Sila )
Coordinating with the divine generosity of the Bodhisattva is his virtue ( Sìla ). The word " sila " in Sanskrit means law, discipline. Gender consists of the obligation to do (kawritta) and the avoidance (and ritta ). Parents, children, wives, husbands, playboys, teachers, friends, duty to monks, people who eat people in the house, etc. are clearly explained and scattered. Interstitial Sigalovada Sutta.
The duty of lay Buddhists is described in a series of contacts, so that each duty can be remembered roughly in five parts:
1. Children, for parents, have a duty:
2. Parents, child care and help as such, must know the child and have a duty:
3. Pupils with obligatory teachers:
4. Master, be treated such reverence and treatment, must know the game and have the duty:
5. Husband with wife, having duty:
6. Wife, husband is treated as such, must know husband and have a duty:
7. A good friend with close friends, has a duty:
8. Friends, treated like this have a duty:
9. For a man who eats, the landlord has the duty:
10. Employees, the owner of such kind of treatment, must know the owner and have the duty:
11. Noble people should treat the monks and Brahman as follows:
12. The monks and Brahman, treated by the noble, should know and have duties:
The person who has done what is worth doing ( Càritta Sìla ) is truly an elegant man, pure and noble in society.
Apart from these duties, the Bodhisattva must also try to avoid the do not ( Andritta Sìla ), put yourself in the framework of precepts to live the ideal life of a pure devout Buddhist.
Sau khi suy luận rõ ràng và đúng đắn thế nào là định luật nhân quả, Bồ Tát cố gắng tránh xa tất cả những điều bất thiện xấu xa lầm lạc và tận lực làm tất cả những điều thiện mà mình có thể làm. Ngài nhận thức rằng bổn phận của mình là phải trở thành một nguồn hạnh phúc cho tất cả và không bao giờ gây phiền toái cho một chúng sanh nào, dầu người hay thú.
Everyone values their lives. No one has the right to take the lives of others. Bodhisattvas spread the word to all sentient beings, even small animals crawling under their feet, and never kill or injure a creature. The human being has a beast that instigates the killing of other creatures to eat meat without mercy. Sometimes there are killings to spend time. Oil to feed the body or to find fun, no reason to justify a killer or any other way for a killed soul.There are methods of cruel, abhorrent, there are methods that people call humanitarian, to kill. But hurting a being is a lack of compassion. Murdering a beast is an act of injustice, let alone killing a person, though many reasons have been invoked, called righteous, Sometimes called noble, to human slaughter killed people. Bodhisattvas also abstain from all forms of theft, whether directly or indirectly, and to do so develop the virtuous, honest and uprightness. The Bodhisatta does not allow himself to commit a small mistake that can harm his human dignity, and strive to maintain a loyal, pure and pure family life. He avoids lying, does not say harsh words, does not say what makes one can blame others, do not say the words useless. He speaks only gentle, honest, gentle words, words that can give others harmony, happiness, and useful words. Bodhisattvas do not use poisonous items or can cover up and make the spirits. Otherwise,
In spite of being marginalized, the Bodhisattva would not commit any of the five basic principles to control his actions and speech. In order to keep the five precepts, not only the Bodhisattvas have to sacrifice property, career, but also in some cases he also sacrificed his life.
It should not be assumed that in the cycle of samsara, a Bodhisattva must be completely pure. Born into beings in the realms, He also has weaknesses and mistakes. Some stories in Jataka like Kanavera Jàtaka (No. 318) describe a Bodhisattva as a robber who is extremely harmful. However, that is a rare case rather than a routine.
For the Bodhisattva, the one who aspires to become a Buddha, works seriously to keep the precepts is very important. Túc Sanh Truyện Sìlà Vìmamsa Jàtaka (No. 362) recounts the words of a Bodhisattva: "Wisdom aside from virtue is a wisdom that has no value." ( Sìlena n'anupetassa sutena 'ttho na vijjati .)
In the book Visuddhi Magga , Buddhaghosa writes that sila is the basis of all noble virtue:
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