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Once a practitioner gives rise to the wish to walk the bodhisattva path to the fully enlightened state, he or she then follows a set of practical methods to help them make that wish a reality. | Once a practitioner gives rise to the wish to walk the bodhisattva path to the fully enlightened state, he or she then follows a set of practical methods to help them make that wish a reality. | ||
The range of practices that the bodhisattvas engage in is vast, but they can be condensed down into what is known as the six perfections. | The range of practices that the bodhisattvas engage in is vast, but they can be condensed down into what is known as the ''six perfections''. | ||
The Sanskrit word pāramitā, translated as "perfection" or "transcendence," means "to have gone across to the other side," or "to have reached the other shore." In relation to the perfections, the Buddha uses an analogy of traveling on a journey, a journey in which we have to cross a river or an ocean before reaching our final destination. To have fully accomplished the perfections means that we have crossed over the ocean of samsara—traveling from our unenlightened state in cyclic existence, transcending the suffering of birth and death, and reaching the far shore of nirvana and full buddhahood. The six perfections—generosity, discipline, patience, diligence, meditation, and wisdom—are a comprehensive set of practices that help the aspiring bodhisattva to start taking real steps on that long journey. | The Sanskrit word ''pāramitā'', translated as "perfection" or "transcendence," means "to have gone across to the other side," or "to have reached the other shore." In relation to the perfections, the Buddha uses an analogy of traveling on a journey, a journey in which we have to cross a river or an ocean before reaching our final destination. To have fully accomplished the perfections means that we have crossed over the ocean of samsara—traveling from our unenlightened state in cyclic existence, transcending the suffering of birth and death, and reaching the far shore of nirvana and full buddhahood. The six perfections—generosity, discipline, patience, diligence, meditation, and wisdom—are a comprehensive set of practices that help the aspiring bodhisattva to start taking real steps on that long journey. | ||
The first five perfections are part of the method side of the path and lead to the accumulation of merit. The sixth perfection, wisdom (prajñā), is connected with the wisdom side of the practice and leads to the accumulation of wisdom. This distinction is important because in order to attain the state of a fully awakened buddha, we must accumulate virtuous merit and also develop wisdom. Either one of these on their own cannot carry us all the way to enlightenment. | The first five perfections are part of the method side of the path and lead to the accumulation of merit. The sixth perfection, wisdom (''prajñā''), is connected with the wisdom side of the practice and leads to the accumulation of wisdom. This distinction is important because in order to attain the state of a fully awakened buddha, we must accumulate virtuous merit and also develop wisdom. Either one of these on their own cannot carry us all the way to enlightenment. | ||
The six perfections are intimately connected with each other. They are not practices isolated from one another but are like the strands of a cord entwined together, mutually influencing and enhancing each other. | The six perfections are intimately connected with each other. They are not practices isolated from one another but are like the strands of a cord entwined together, mutually influencing and enhancing each other. There is also, however, a logical structure to the order in which they are presented, starting with the first of the perfections, generosity. | ||
<h4>Generosity</h4> | |||
By being generous with our time, resources, and knowledge, we are able to directly benefit others and also accumulate positive merit for ourselves to help us walk the path. Cultivating generosity helps us become unattached to resources, and this frees us up to adopt pure discipline. | |||
<h4>Discipline</h4> | |||
Without discipline, it is very difficult to control our minds. If we engage in unconstructive patterns of acting, speaking, and thinking, then it is very easy for our minds to come under the sway of negative mental states. Once we have discipline, the next perfection of patience helps us protect our practice. | |||
<h4>Patience</h4> | |||
Anger is one of the main obstacles that can cause the mind of bodhicitta to deteriorate. If we are angry at other beings, it is impossible to wish to attain enlightenment for their sake. With patience, we will be less dispirited with hardships and will strive more diligently on the path. | |||
<h4>Diligence</h4> | |||
The bodhisattva path is long, and we must be able to sustain our efforts. Diligence is not just working hard at something, because we see that many people work hard at actions that can directly cause harm to themselves and others. Diligence is taking delight in engaging in virtue and is the direct antidote to laziness. With this joyous effort it will be much easier for concentration to arise. | |||
<h4>Meditation</h4> | |||
Without single-pointed concentration, we become overwhelmed by distraction, and it is very hard to dedicate ourselves fully to the practices. In particular, it is very difficult to concentrate our minds on the topic of contemplation, and the strength of our meditation will be weak. To prevent this from happening, bodhisattvas cultivate the practice of concentration, working to immerse their minds in focused meditative states that can maintain attention on their chosen object for extended periods of time. | |||
<h4>Wisdom</h4> | |||
Once the mind has achieved some level of stability, we then use that power to look into whether things truly exist the way they appear. Wisdom looks beyond superficial appearances into the way that things actually exist. It helps us understand that the way we ordinarily perceive things is mistaken and not in accord with the reality of their nature. | |||
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Revision as of 08:05, 23 July 2025
- Buddha-Nature
- Compassion
- Defining Bodhicitta
- Emptiness
- Equalizing & Exchanging Self and Others
- Equanimity
- History of Bodhicitta Teachings
- How to Develop Bodhicitta
- Interdependent Origination
- Lineage of the Profound View
- Lineage of the Vast Conduct
- Mahāyāna
- Mind Training
- Non-Self
- Seven-Point Instructions of Cause and Effect
- The Bodhisattva Ideal
- The Bodhisattva Path
- The Bodhisattva Vow
- The Bodhisattva's Goal
- The Four Immeasurables
- The Six Perfections
- The Three Higher Trainings
- The Two Accumulations
- The Two Truths
- Tonglen: The Practice of Sending and Receiving
- Types of Bodhicitta
The six perfections, or pāramitā, are the primary constituents that make up the path in the Mahāyāna tradition based on the sūtras. They represent the different facets of the bodhisattva conduct, as specific areas of attention that are initially practiced in succession, yet are structured in order to produce a cumulative effect. Once the bodhisattva has reached the point of proficiency in all of the perfections they are then meant to function collectively and, together, they become the vehicle by which a bodhisattva is conveyed toward the complete awakening of buddhahood.
The Six Perfections of the Bodhisattva Path
Once a practitioner gives rise to the wish to walk the bodhisattva path to the fully enlightened state, he or she then follows a set of practical methods to help them make that wish a reality.
The range of practices that the bodhisattvas engage in is vast, but they can be condensed down into what is known as the six perfections.
The Sanskrit word pāramitā, translated as "perfection" or "transcendence," means "to have gone across to the other side," or "to have reached the other shore." In relation to the perfections, the Buddha uses an analogy of traveling on a journey, a journey in which we have to cross a river or an ocean before reaching our final destination. To have fully accomplished the perfections means that we have crossed over the ocean of samsara—traveling from our unenlightened state in cyclic existence, transcending the suffering of birth and death, and reaching the far shore of nirvana and full buddhahood. The six perfections—generosity, discipline, patience, diligence, meditation, and wisdom—are a comprehensive set of practices that help the aspiring bodhisattva to start taking real steps on that long journey.
The first five perfections are part of the method side of the path and lead to the accumulation of merit. The sixth perfection, wisdom (prajñā), is connected with the wisdom side of the practice and leads to the accumulation of wisdom. This distinction is important because in order to attain the state of a fully awakened buddha, we must accumulate virtuous merit and also develop wisdom. Either one of these on their own cannot carry us all the way to enlightenment.
The six perfections are intimately connected with each other. They are not practices isolated from one another but are like the strands of a cord entwined together, mutually influencing and enhancing each other. There is also, however, a logical structure to the order in which they are presented, starting with the first of the perfections, generosity.
Generosity
By being generous with our time, resources, and knowledge, we are able to directly benefit others and also accumulate positive merit for ourselves to help us walk the path. Cultivating generosity helps us become unattached to resources, and this frees us up to adopt pure discipline.
Discipline
Without discipline, it is very difficult to control our minds. If we engage in unconstructive patterns of acting, speaking, and thinking, then it is very easy for our minds to come under the sway of negative mental states. Once we have discipline, the next perfection of patience helps us protect our practice.
Patience
Anger is one of the main obstacles that can cause the mind of bodhicitta to deteriorate. If we are angry at other beings, it is impossible to wish to attain enlightenment for their sake. With patience, we will be less dispirited with hardships and will strive more diligently on the path.
Diligence
The bodhisattva path is long, and we must be able to sustain our efforts. Diligence is not just working hard at something, because we see that many people work hard at actions that can directly cause harm to themselves and others. Diligence is taking delight in engaging in virtue and is the direct antidote to laziness. With this joyous effort it will be much easier for concentration to arise.
Meditation
Without single-pointed concentration, we become overwhelmed by distraction, and it is very hard to dedicate ourselves fully to the practices. In particular, it is very difficult to concentrate our minds on the topic of contemplation, and the strength of our meditation will be weak. To prevent this from happening, bodhisattvas cultivate the practice of concentration, working to immerse their minds in focused meditative states that can maintain attention on their chosen object for extended periods of time.
Wisdom
Once the mind has achieved some level of stability, we then use that power to look into whether things truly exist the way they appear. Wisdom looks beyond superficial appearances into the way that things actually exist. It helps us understand that the way we ordinarily perceive things is mistaken and not in accord with the reality of their nature.
