Epilogue
The Defilements of the Perfections
When attachment arises, when we have enjoyment and clinging, the ten perfections are defiled. The defilements of each of the ten perfections are explained as follows:
“Taken separately, discriminating thoughts (vikappa) over gifts and recipients
are the defilement of the perfection of giving.”
Sometimes when we perform deeds of generosity we are selective with regard to
the receiver or we have discriminating thoughts about the gifts, by attachment,
aversion, fear or delusion. Then the perfection of generosity is defiled, it is not
pure. The perfection of generosity should be developed towards all beings,
without discrimination. If we have discriminating thoughts over gifts and recipients,
we should investigate the characteristic of the perfection of generosity. At such
moments it is defiled, it is not pure. We should have a refined knowledge of the
perfections in daily life. They have to be developed life after life in the cycle of
birth and death so that they reach fulfilment.
We read with regard to the perfection of morality:
“Discriminating thoughts over beings and times
are the defilement of the perfection of virtue.”
Sometimes we can observe morality towards particular persons, to people we
respect such as our parents. We may observe morality by showing respect to
them in our gestures and speech, but we cannot do the same to other people.
Or we may have discriminating thoughts as to the time of observing morality,
we observe it only on Uposatha day or a particular day we select to observe the
precepts, and then we may believe that we are perfect in morality, although at
other days we do not observe morality. That is the defilement of the perfection of
virtue or morality. We read further on in the Commentary to the “Basket of
conduct” about the defilement of the other perfections as follows:
“Discriminating thoughts of delight in sense pleasures and existence,
and of discontent with their pacification,
are the defilement of the perfection of renunciation.
Discriminating thoughts of "I" and "mine"
are the defilement of the perfection of wisdom...”
Even when we think in that way of panna, it is already defiled, we have
attachment to the thought of “my panna”. We read further on about the defilement
of the perfections:
“Discriminating thoughts leaning to listlessness and restlessness,
(are defilements) of the perfection of energy;
discriminating thoughts of oneself and others,
(are defilements) of the perfection of patience;
discriminating thoughts of avowing to have seen what was not seen, etc.,
(are defilements) of the perfection of truthfulness;
discriminating thoughts perceiving flaws in the requisites of enlightenment
and virtues in their opposites,
(are defilements) of the perfection of determination;
discriminating thoughts confusing what is harmful with what is beneficial,
(are defilements) of the perfection of loving-kindness;
and discriminating thoughts over the desirable and undesirable,
(are defilements) of the perfection of equanimity.
Thus the defilements should be understood.”
At times we can have equanimity with regard to the undesirable but not with
regard to the desirable.
The more we understand the Dhamma in detail, the more will we be inclined to
practise the Dhamma. Formerly we may have thought that we could not practise
the perfections, that they were beyond our reach. However, if we see the benefit
of each of the perfections, and if we gradually develop them, they will eventually
become accomplished. We can verify for ourselves that listening to the Dhamma
and studying it is of the utmost benefit. It will enable us to apply the Dhamma in
our daily lives, to develop satipatthana together with all the perfections.