The Perfection of Truthfulness - Practice of the Bodhisatta
We read in the Commentary to the “Basket of Conduct”, in the “Miscellaneous Sayings”, about the way of practice of the Bodhisatta during the time he was developing the perfections. If someone wants to realize the noble Truths, be he monk or layman, he should consider what practice he should follow so that he will realize the noble Truths, and he should be truthful and sincere in his practice. We read:
“He should work energetically for the welfare of beings,
be capable of enduring everything whether desirable or undesirable,
and should speak without deception.”
This is only a short phrase, but we can grasp the essence of it by considering it
deeply and by applying it. In order to be able to apply these words, we should be
patient with regard to what is desirable or undesirable. We read:
“He should speak without deception.
He should suffuse all beings with universal loving-kindness and compassion.
Whatever causes suffering for beings,
all that he should be ready to take upon himself;
and he should rejoice in the merits of all beings.”
We should consider what was said about applying energy for the welfare of
beings. We should not have selfish motives, not act for our own sake when we are
giving support to others. We need energy, otherwise we could not help others in
an unselfish way. We should support others as far as we are able to, such as
sharing in the performance of their tasks, alleviating their burden. At such
moments we can realize immediately that we need energy when we want to help
others. We can understand that, in order to eradicate defilements, we should
follow the example of the Bodhisatta’s practice. We should apply energy for the
welfare of beings in whatever way we can, depending on the situation of our daily
life, even by way of speech, by giving guidance to others. It may be somewhat
troublesome for us to help others, but our support can be a condition for others
also to develop a great deal of kusala in their lives. We can give support to others
if we apply energy for their benefit.
As we read in the Commentary: “He should be capable of enduring everything
whether desirable or undesirable.” When we are infatuated with something, we
may realize that this is not ordinary attachment, but a stronger degree of lobha.
We may be absorbed in the object of attachment, but when sati-sampajanna
arises we can realize that we should endure everything, whether desirable or
undesirable. If we very gradually learn to be patient, we shall know what the
characteristic of true patience is. We can accumulate patience in all situations,
no matter whether we experience objects through the bodysense or hear
someone else’s speech. We can learn to be patient and not complain about cold,
heat or difficult situations in life. Then we shall understand what patience is.
As we read in the Commentary, “He should suffuse all beings with universal
loving-kindness and compassion.” One’s loving-kindness should be universal,
without partiality. Generally, people have lovingkindness for someone who is
righteous, not for an evil person. This shows that loving-kindness and compassion
are not extended to all beings, that they are not yet universal. If someone has
developed loving-kindness, he can extend it to all beings, be they righteous or
evil. Then sati-sampajanna is aware and understands what is proper and what
is improper.
When we are angry and displeased, when we look down upon someone who is
evil or commits bad deeds, we have akusala citta; our citta is similar to the citta of
an evil person, because we have contempt for him. Even a short phrase of the
Dhamma can help us to develop satisampajanna and to have a growing
understanding of the realities arising within ourselves, so that we can further
develop kusala.
We read in the Commentary: “He should rejoice in the merits of all beings.”
When we notice someone else’s kusala and we rejoice in it, we are truthful, we
are sincere in our appreciation of his kusala. We may not be able to perform a
good deed ourselves, but we can appreciate someone else’s kusala. If we do not
appreciate this, the citta is akusala.
- Truthfulness with regard to realities
- Truthfulness with regard to the Triple Gem
- Thus have I heard I
- Thus have I heard II
- Four aditthana dhammas
- Matted Hair (Jatila Sutta)
- Loyalty to the Buddha
- Practice with truthfulness
- Practice of the Bodhisatta
- Without truthfulness, virtue is impossible
- Truthfulness has several meanings
- Harita Jataka I
- Harita Jataka II
- Superior truthfullness
- Assertion of Truth I
- Assertion of Truth II
- Truthfulness in action, speech and thoughts