KHANTI 351
he works for others, expecting no remuneration in return or reward. He
is ever ready to serve others to the best of his ability.
In certain respects viriya plays an even greater part than paññá in the
achievement of the goal. In one who treads the Noble Eightfold Path,
right effort (sammá-váyáma or viriya) suppresses the arising of evil
states, eradicates those which have arisen, stimulates good states, and
perfects those good states which have already arisen. It serves as one of
the seven factors of enlightenment (viriya-sambojjhaòga). It is one of
the four means of accomplishment (viriyiddhipáda). It is viriya that per-
forms the function of the four modes of right endeavour
(sammappadhána). It is one of the five powers (viriya-bala) and one of
the five controlling faculties (viriyindriya).
Viriya therefore may be regarded as an officer that performs nine
functions. It is effort coupled with wisdom that serves as a powerful
hand to achieve all ends.
Khanti
As important as viriya is khanti. It is the patient endurance of suffering
inflicted upon oneself by others, and the forbearance of others’ wrongs.
A bodhisatta practises patience to such an extent that he is not pro-
voked even when his hands and feet are cut off. In the Khantivádi
Játaka, (No. 313) it appears that not only did the Bodhisatta cheerfully
endure the tortures inflicted by the drunkard king, who mercilessly
ordered his hands and feet, nose and ears to be cut off, but requited those
injuries with a blessing.
Lying on the ground, in a deep pool of his own blood, with mutilated
limbs, the Bodhisatta said:
Long live the king, whose cruel hand my body
thus has marred.
Pure souls like mine such deeds as these with anger
ne’er regard.^499
Of his forbearance it is said that whenever he is harmed he thinks of
the aggressor:
“This person is a fellow-being of mine. Intentionally or unintention-
ally I myself must have been the source of provocation, or it may be due
to a past evil kamma of mine. As it is the outcome of my own action,
why should I harbour ill will towards him?”
It may be mentioned that a bodhisatta is not irritated by any man’s
shameless conduct either.
499.Játaka Stories, vol. iii. p. 28.