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The six perfections, in the order they are most commonly presented, are generosity (''dāna'' or ''sbyin pa''), discipline (''śīla'' or ''tshul khrims''), patience (''kṣānti'' or ''bzod pa''), diligence (''vīrya'' or ''brtson 'grus''), meditative concentration (''dhyāna'' or ''bsam gtan''), and wisdom (''prajñā'' or ''shes rab''). These can be divided into groups that separate the first five perfections from the sixth. In these cases, the first group can represent either skillful means or the accumulation of merit, both of which are commonly paired with wisdom. They can also be presented in accordance with the three trainings (''triśikṣā''), which are discipline, meditative absorption (''samādhi''), and wisdom. In this case, the first three perfections, generosity, discipline, and patience, are categorized under the training of discipline and the last two perfections are categorized under the trainings of meditation and wisdom, respectively. Diligence is categorized under all three of the trainings, as it is a crucial component of any type of training. | The six perfections, in the order they are most commonly presented, are generosity (''dāna'' or ''sbyin pa''), discipline (''śīla'' or ''tshul khrims''), patience (''kṣānti'' or ''bzod pa''), diligence (''vīrya'' or ''brtson 'grus''), meditative concentration (''dhyāna'' or ''bsam gtan''), and wisdom (''prajñā'' or ''shes rab''). These can be divided into groups that separate the first five perfections from the sixth. In these cases, the first group can represent either skillful means or the accumulation of merit, both of which are commonly paired with wisdom. They can also be presented in accordance with the three trainings (''triśikṣā''), which are discipline, meditative absorption (''samādhi''), and wisdom. In this case, the first three perfections, generosity, discipline, and patience, are categorized under the training of discipline and the last two perfections are categorized under the trainings of meditation and wisdom, respectively. Diligence is categorized under all three of the trainings, as it is a crucial component of any type of training. | ||
Furthermore, the perfections are described as being endowed with four special features (''khyad chos bzhi ldan'') that distinguish them from their mundane counterparts. These four are | Furthermore, the perfections are described as being endowed with four special features (''khyad chos bzhi ldan'') that distinguish them from their mundane counterparts. These four are mentioned in a series of verses in the ''Mahāyānasūtrālaṃkārakārikā'', in which only the name of the perfection changes from verse to verse, with the first of these stating, | ||
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In the ''Bodhicaryāvatāra'' Śāntideva, likewise, alludes to the hierarchical relationship between the earlier and later perfections, | In the ''Bodhicaryāvatāra'' Śāntideva, likewise, alludes to the hierarchical relationship between the earlier and later perfections, as well as the way in which this affects their observance, in the following verse, | ||
{{PullBcaVerses|5.83|73}} | {{PullBcaVerses|5.83|73}} | ||
The perfection of generosity is not taught as explicitly in the ''Bodhicaryāvatāra'' as the other perfections. Rather, Śāntideva's presentation of generosity is relegated to the preparatory phase building up to the acceptance of the bodhisattva vow. Therefore, since at that stage it has not been fully embraced by bodhicitta, let alone wisdom, Śāntideva teaches the fundamentals of generosity in the context of mind training. | The perfection of generosity is not taught as explicitly in the ''Bodhicaryāvatāra'' as the other perfections. Rather, Śāntideva's initial presentation of generosity is relegated to the preparatory phase building up to the acceptance of the bodhisattva vow. Therefore, since at that stage it has not been fully embraced by bodhicitta, let alone wisdom, Śāntideva teaches the fundamentals of generosity in the context of mind training. | ||
{{PullBcaVerses|3.11|48}} | {{PullBcaVerses|3.11|48}} | ||
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