In one of the innumerable existences of the bodhisatta, he was born as a monkey chieftain. A brahmin lost his way in the forest and fell into a chasm that was as deep as the height of a hundred men. Seeing his plight, the bodhisatta took pity on him and exerted himself to rescue him. Eventually, the brahmin was
carried up onto safe ground. The bodhisatta was, by then, quite exhausted, so he fell asleep, unsuspectingly, on the brahmin’s lap. The brahmin thought to himself, “I’ve earned nothing today. My wife is going to be upset when I get home. What a delightful idea if I were to bring home monkey flesh. How pleased my wife would be!” Satisfied with his “bright idea,” the brahmin took up a stone
lying nearby and dealt a blow to the monkey’s head. It was such a vicious blow that blood gushed out of the wound in all directions. Stupefied and covered in blood, the bodhisatta leapt up into a tree. He could not believe that such a thing could happen! “Oh, there are such people in this world.” Then the thought came
to his mind how to lead the man home safely, for the forest was full of leopards, tigers, and other dangerous animals. He said to the brahmin, “Now you should be starting for home. I must show you the way out of this forest, but I cannot trust you. You can follow the trail of my blood as I jump from tree to tree.” So in this way the brahmin got home safely.
In this Jætaka it will be seen that loving-kindness was the first of the ten perfections that the bodhisatta practised. When he saw the plight of the brahmin he took pity on him as if he were his own son and started thinking of how to save him.
Assessing the situation and devising a plan to take the brahmin out from the chasm was wisdom.
Executing the plan at great risk to himself, and using all his strength, was the practice of energy.
In bearing the deadly injury that had broken his skull, without getting angry, he exercised great patience. Without it he would have left the ungrateful man, thereby rendering all his efforts futile.
Not allowing himself to be overcome by anger for such a wicked deed was the practice of equanimity. Had he not been firm in the practice of equanimity, he might have left off there, and the heartless brahmin would not have survived long. Indeed the two principal perfections of patience and equanimity saw through the whole undertaking.

Saving the brahmin from such a deep chasm at the risk of his life amounted to sacrifice of his life or generosity. Again, saving the brahmin’s life was the gift of life.
Not even uttering a curse, and never raising his hand to strike back, constituted morality.
In doing this noble deed the bodhisatta never thought about the merit he would gain. That was renunciation, the ability to forsake all forms of existence. For attachment to a better life hereafter is generally strong enough to spoil the perfection of renunciation.
By not going back on his word to save the brahmin, the bodhisatta accomplished truthfulness — not very easy to keep under the circumstances.
Lastly, fulfilling his commitment without wavering in spite of the brahmin’s shocking treatment, was resolve.
This was how the bodhisatta successfully practiced the ten perfections in a single undertaking.

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