Why the Perfection of Forbearance Is Not the Perfection of Forbearance

Original Text: Why is this so? Subhuti, when in the past I was dismembered by King Kali, at that time I had no perception of self, no perception of person, no perception of sentient being, and no perception of lifespan. Why? Because at the time when my body was being dismembered joint by joint in the past, had I held perceptions of self, person, sentient being, or lifespan, I would have generated anger and resentment. Subhuti, I also recall that in the past, during five hundred lifetimes as an Ascetic of Forbearance, throughout those lifetimes, I had no perception of self, no perception of person, no perception of sentient being, and no perception of lifespan.

Explanation: The Buddha said: Subhuti, for example, when I was dismembered by King Kali in the past, at that time, within my mind, there was no perception of self, no perception of person, no perception of sentient being, and no perception of lifespan. Why is it said that I had none? Because when my body was being dismembered joint by joint in the past, had I held perceptions of self, person, sentient being, or lifespan within my mind, I would have generated anger and resentment. Subhuti, I also recall that in the past, during five hundred lifetimes as an Ascetic of Forbearance, throughout those five hundred lifetimes, within my mind, there was no perception of self, no perception of person, no perception of sentient being, and no perception of lifespan.

When the World-Honored One was dismembered by King Kali in the past, because His mind held no perception of self, person, or sentient being, He did not generate resentment toward King Kali. Had the World-Honored One held a perception of self, He would have felt, "I am being dismembered, I am suffering," and due to the suffering, He would have generated resentment. Had the World-Honored One held perceptions of person or sentient being, He would have felt, "King Kali ordered his attendants to dismember and damage my body, causing me physical pain and sensation," and thus would have generated resentment toward King Kali and his attendants. Yet, the World-Honored One at that time indeed had no perception of self, person, or sentient being. Although King Kali dismembered His body joint by joint, the World-Honored One did not generate any resentment. Outwardly, it appeared that the World-Honored One was practicing the conduct of forbearance, possessing the Perfection of Forbearance (Kshanti Paramita). In reality, however, the World-Honored One was not forbearing anything, because His mind was free from perceptions; thus, He did not feel humiliated, nor was there any need to endure. Therefore, there was no forbearance, and no Perfection of Forbearance.

In the past, during five hundred lifetimes, the World-Honored One also acted as an Ascetic of Forbearance, specifically cultivating the Perfection of Forbearance. Yet, precisely because the World-Honored One had no perception of self, person, or sentient being, He did not feel humiliated, nor did He feel there was anything to endure. Thus, the Perfection of Forbearance had no characteristic of forbearance; the World-Honored One's Perfection of Forbearance was not the Perfection of Forbearance. Had the World-Honored One held these perceptions in His mind, He would have needed to endure, and thus would have possessed the Perfection of Forbearance. Therefore, what is called the Perfection of Forbearance is not the Perfection of Forbearance. This is the state of one who has accomplished the practice of forbearance. Those who have not yet accomplished the practice of forbearance still have the characteristic of forbearance and may possess the Perfection of Forbearance.

Similarly, one who cultivates the Perfection of Giving (Dana Paramita), if their mind holds no perception of self, person, sentient being, or lifespan, does not feel that "I am giving," nor do they dwell on what or to whom they give. Thus, there is no perception of giving, nor is there the Perfection of Giving. Their mind is empty, pure, vast, unobstructed, and unattached, and the merit attained is the most extensive, immeasurable, and boundless. One who upholds precepts (Sila), if their mind holds no perception of self, person, sentient being, or lifespan, has no perception of "I am upholding precepts," nor any perception of the precepts being upheld. Thus, there is no perception of the Perfection of Precepts (Sila Paramita). Having no precepts to guard or uphold is true upholding of precepts, free from burden, with a mind empty and unobstructed. The same applies to cultivating the Perfection of Diligence (Virya Paramita), the Perfection of Meditation (Dhyana Paramita), and the Perfection of Wisdom (Prajna Paramita). With no perception of self, person, sentient being, or lifespan, there is no perception of the Perfection of Diligence, no perception of the Perfection of Meditation, no perception of the Perfection of Wisdom, and no perception of cultivation. Only then is it true diligence, true meditation, and true wisdom.