Lesson 3

The Perfections

With this lesson we begin to touch more deeply the mixture of the psychological and philosophical aspects of Buddhism. The texts will be shorter, so there is less to read, but we need here more intensity and personal introspection, as you saw with the last lesson. The idea of this course is not simply to provide you with an academic idea, but to allow you to develop more keenly the essential ideas of Buddhism that make meditation and daily practice essential.  The recommended time for a reading of this lesson is one hour.

Lesson 3                     The Six and Ten Perfections

After Buddha's death, Buddhism became popular in India as both a philosophy and a way which led to Awakening. The idea was slowly developed that there was not one path to this Awakening but three: the path to awaking as a diligent student of Buddha (savaka), the path to Awakening attained by oneself by diligent effort on the basis of internal experience without the Buddha’s words (pacceka-buddha), and who was without the profound understanding which allowed him to teach the path to others, and the path to Awakening as a rightly self-awakened Buddha (samma sambuddho).

The question then arose as to what the differences between these three paths were. There was general agreement that the third path, being the most difficult, required extra  perfections (parami) of character and behavior beyond those of the other two paths.

Disagreements developed about the nature of those perfections. The Theravadins, excellent philosophers as well as meditators, paying great attention to detail, enumerated  ten perfections and organized a collection of ten tales, each illustrating one of the perfections. The Sarvastivadins, on the other hand, seeking greater simplicity, organized their Jataka collection in their own manner.

Unlike the Western world today where such a problem would be solved intellectually, the earlier and much wiser Buddhist sought experiences to help them delineate those perfections. Each clearly used as a base his own canons and traditions, but some members looked further. Many of the Sarvastivadins practiced meditation using visualizations (a known practice) aimed at inducing visions of Bodhisattvas treading the path to full Buddhahood. These visualized Buddhas and Bodhisattvas, it was believed, would provide an insider's knowledge of the full Buddha's path. It was an excellent system, for it is true that the secrets of the Bodhisattva path are carried within the Buddha nature of each person and visualizations serve as an excellent method to eliminate mind interference and impediments to a profound introspection.

The teachings that resulted from these visions were very varied, but not necessarily with error. It was later in the 3rd century C.E., with the development of the famous Yogacara school, that a concerted effort was made to arrive at a common consensus. This consensus became the base of the six perfections for the Mahayana.

The ten perfections were also developed over time, but with a greater reliance on the extensive sutras available and the erudite quality of the early Bikkhus. It is these ten parameters which remain the base for all Theravadins.

The Six Perfections of the Mahayana which they follow today consist of:

Dana                   Generosity (Compassion  in Giving)

Sila                      Virtue

Khanti                 Patience

Viriya                  Effort or energy with persistence            

Dhyana                Meditative Stability  

Panna                  Wisdom   (discernment )                      

Some Theravadin groups developed and still use the Ten Perfections, adding to the six:                        

Sacca                  Wisdom  truthfulness

Ashitthana         Resolute determination

Metta                  Benevolent Love (Loving kindness )

Upekkha             Equanimity

While others used and still use a different version with Renunciation in the place of Patience, and Endurance in the place of Meditative Stability.

Generosity,

Virtue,

Renunciation,

Discernment, (of Wisdom)

Determination,

Persistence

Endurance,

Truthfulness

Benevolent Love

Equanimity

There are more similarities between the two sets of Perfections than may appear at first glance. To show this, we will examine the elaborated version.

Generosity, which is  Compassion, and Virtue appear on both lists, a clear reference to the Bodhisattva state.

The Renouncement, of the Theravadin list, which is really a Reflective Restraint, is indeed effective in the gradual elimination of Clinging and Craving. Renouncements are first adopted as a mental resolution, and then eventually a “certainty” about the resolution is adopted which is unswerving. Finally there is  the direct experience of the letting go of identity, which is now and always has been the cornerstone of the Theravadin ideals. This letting go and the mindfulness necessary clearly needed the development of the Discernment of Wisdom, the clear discrimination of the mental states of Clinging and Craving.

In place of the Renouncement of the Theravadins we find in the Mahayana list Patience. That too is a logical equivalent of Renouncement, due to the different methods used. Renouncement is a constant practice which requires great attention. There is constant feedback of effectivity which constantly reinforces behavior. In the Mahayana system, which is not an active system, the path is linked more with the No-Mind concept. Advances are not too evident and sometimes there is a feeling of stagnation, therefore patience is a cornerstone in meditations and practices to counteract the impurities of expectations without immediate feedback rewards. Patience too is naturally also necessary in Bodhisattva dealings with the mundane world.

Next we find in the Mahayana list Effort or Energy. In the corresponding Theravadin list we find a trio, Persistence, Determination, and Endurance. Actually this Effort or Energy of which the Mahayana schools speak is actually Correct Intention. Once again we see the essential difference of the schools in which the Theravadins rely upon the strength of Volition adding Determination and Endurance while Mahayanas see the high importance of the non-mind directed Intentions.

The Mahayana schools could not be without their essential Meditative Stability which, though present also in Theravadin practices, does not assume importance as a Perfection.

Mahayana Wisdom and Theravadin Wisdom and Truthfulness are synonymous; both are only attained through the Direct experience. While Wisdom is the inner discernment of the Truth, Truthfulness is simply the pronouncement of that Bodhisattva Wisdom. The perfection is  not saying that a Bodhisattva should refrain from telling  lies. That would be an absurd perfection for a Bodhisattva who fully understands and holds to the basic precepts.

Before awakening we also see,  in both the Theravadin and Mahayana systems, the basic necessity as a first stage of seeing the presented Dharma truth as being potentially correct and the necessity of the pre-direct experience stage of the certainty of those presented Dharma truths.

Theravadins then enter in the final positions, Benevolent Love and Equanimity. In both paths, Equanimity is important, as we can see in the common use of the Four Sublime states in Theravadin practice and the Four Incommensurables in the Mahayana path. But in the Theravadin path, Equanimity is an essential by-product of each of the Jhanas in concentration and in the Effortless Insight and the Pseudo Nirvana Knowledge of  the Insight Path, and thus acts to promote constant balance and harmony. A belief in its importance is then clearly seen.

The absence of Benevolent Love in the Mahayana system is more difficult to explain here, but we must remember that in the Mahayana system the Bodhisattva has made a strong pledge in favor of Benevolent Love.

 It is clear however, that far from depreciating the Bodhisattva Ideal, the  Awakened Theravadins are indeed fully aware of that Bodhisattva quality, which they themselves possess.

Note especially in the Theravadin list the presence of Generosity (Compassion), Benevolent Love (Loving Kindness) and Equanimity. These are three of the Sublime states. Why then is the fourth, Gladness at the Happiness of others absent in both lists? Why is Equanimity absent in the Mahayana list?

Those are both questions you must think about.

We have spoken in a general analytic way of these Perfections, but we must remember that our interest is less academic here. We are actually interested in putting theory into practice.

Let us then look at an important poem by the great sage Milarepa and see what advice he gives us with regard to the Six Mahayana Perceptions.

A Song of Six Perfections, by Milarepa

Beyond ending the maintenance of a sense of self,

There is no other generosity.

Beyond ending deception and cunning,

There is no other morality.

Beyond being without fear of what is ultimately true,

There is no other patience.

Beyond being never apart from practice,

There is no other effort.

Beyond resting in composure,

There is no other meditative stability.

Beyond knowing how things are,

There is no other understanding.

Commentary on the six perceptions

Beyond ending the maintenance of a sense of self,

There is no other generosity.

It is beautiful, is it not, when one sees the truth presented in just a few words. But the added beauty is that those few words call you to look deeper at the significance. There is common generosity which we see and hear about in religions. There is the giving of alms which even Buddhists do without a full awareness of what generosity is. When one sees a poor man or woman or one asking for money for food, if we overcome the first scepticism, we will immediately dig deep and give something. Generally it is a very clear calculated giving. What can I give without sacrificing anything? Depending on one’s culture and social training the amount might vary, but that is clearly a mental response to the plea. There are others who feel sorry for the person and many may have empathy or pity, but these are all Mind States which have nothing whatsoever to do with generosity.

Generosity is being without Self. It is being without an Identity which is the giver. It is being without the Identity which is a judge. It is being possessed by a process of the natural Intention unmonitored by the mind, that results in the Action of generosity which is experienced as Benevolent Love. In the case of false Identity- related generosity there is a hedonistic response of pleasure for having given. In the true Generosity there is true happiness in the generation of the correct attitude.

Thus Milarepa correctly stated that Generosity is the maintenance of No Self.

*

Beyond ending deception and cunning,

There is no other morality.

In Buddhism there is no Morality in the religious sense, although most of our actions would be considered morally correct by most religions. The great difference is in the idea of the existence of a possessor of Morality. We saw already that Milarepa says we must let the Identity go. Then there is no person who can be Moral. Morality is something which is judged from outside. Virtue is within us, the birthright of every human creature. Morality can be learned, but Virtue cannot be learned. No one then is without Virtue, Why then consider Virtue to be something important upon the Bodhisattva path?

It is because that natural Virtue is covered by a blanket of Ignorance. We start to take away that blanket when we take the precepts, a pledge which pulls the edge of the blanket away. Anyone then who takes a pledge to destroy the Ignorance that can permit virtue its natural freedom of expression is then called a Person of Virtue. All others are persons of hidden Virtue.

In Buddhism, if a person of Virtue falls and makes an error, he is still a person of Virtue, by  having made that pledge of Intention. Why? It is because if that pledge is sincere, he will come back again and again, pulling at that blanket of Ignorance until his natural Virtue is completely exposed.

What is it exactly that keeps that blanket in place? It is the deceit and cunning of the mind that denies the existence of that natural process of the Virtue that in an Awakened man or woman elicits correct behaviour. You see, there is always a struggle between the natural impulse of Virtue and the identities which are alien to the process. People who are not true Buddhists sense that struggle and feel the power of that Virtue. But that power is disguised by the mind and the Super Ego social identity which calls it Morality and thus is in conflict with the identities of Greed and Confusion. They then feel guilt and culpability and experience many forms of anxiety and stress. Buddhist know that there is no such thing as guilt and culpability, therefore they are free, and likewise cast no blame on others.

Thus it is clear that Milarepa is once more correct.

There is no other Virtue than removing deceit and cunning

*

Beyond being without fear of what is ultimately true,

There is no other patience

I always tell people that there is no such thing as patience and they believe that I am crazy. You see, when things do not go the way they are expected they get agitated and upset and they call that impatience. Then what do they do? They say, “I need Patience”. So they try and develop patience. Of course they cannot do that. That makes them more anxious, so they want patience more desperately. If they realized that patience is only there because they have invented the idea of impatience, they would see that they can never have patience.

What they must do is see that neither Patience nor Impatience exists and that what they have to do is eliminate the expectation that causes the anxiety. When there are no expectations there is no impatience and no patience is just a state of natural being.

But why should expectations cause anxiety and stress?  It is because there is a fear that the Expectation will not be realized. Who is it that fears? It is the Identity that has the FEAR that its craving will not be satisfied or that it will lose what it believes in error that it has attained.

Thus if Fear of the Truth is eliminated then there are no expectations and there is no Impatience.  There is just a natural Patience that is without the antithesis of impatience.

Thus Milarepa is correct once more when he declares:

Developing the  elimination of the Fear of Truth brings natural patience.

*

Beyond being never apart from practice,

There is no other effort.

What does practice do? Well the practice here spoken of is the practice of Contemplation upon the topic of Practice, which might be a Deity or an abstract idea. That practice brings eventually the direct experience of the Primordial State, the knowledge of the truth of No Mind. There is nothing superior to that practice, because that practice makes all things clear and the Effort then supersedes all other Effort.

But that effort is not simply the application of Energy. That energy has direction and force. If it is an act of Concentration, as is necessary in the Gradual ways of Meditation, then the energy is the minimum necessary to apply a uni-directional consciousness so that attention does not move. If it is an act of Contemplation then that Energy is the minimal necessary to keep the mind ever expanding while still retaining the presence of the ground. Thus Effort is really the intention to direct attention and energy correctly.

Thus if effort (Intention) is directed correctly, no other effort is necessary, for all is attained.

Thus Milarepa is once more correct.

There is no other effort apart from Practice

                                                                      *

Beyond resting in composure,

There is no other meditative stability.

In Buddhism, Jainism, Hinduism and even in the Western religions, the majority seek Meditative Stability. They seek that because they observe that their mind is constantly playing tricks and games with endless streams of thoughts, emotions and sensations. So they seek systems and techniques of meditation. They sit in various positions and direct their mind in one direction or another, -all to stabilize the mind which refuses to be stilled.

Isn’t concentration and contemplation which is direction specific, even though it is using the least energy necessary, also pushing the mind in a certain way? No it is not. Why?

Because the mind, when it is running with balance and harmony, alights like a butterfly upon a flower. Meditative stability is like that. concentration and contemplation are both completely natural. All animals have that natural capacity, but we humans have that capacity locked away in the cupboard, gagged and bound with Ignorance. Let it out and it will land constantly like a butterfly with precisely the correct energy and precisely the correct focus on the specific or the non specific. Thus you can see that the natural state of the human creature is almost effortless and needs little direction. Thus by resting in composure, without activating the mind, one attains with ease Meditative Stability.

Hurrah once more for Milarepa.

Resting in Composure is Mental Stability

*

Beyond knowing how things are,

There is no other understanding

What does Milarepa mean when he says knowing how things are? What is there really to Understand?

In Chan Ssu Lun Buddhism, which includes all the methods of the Masters of the Golden Age, we use Koans just as the Japanese Rinzai do, although there are subtle differences that I will not touch here.

One important simple word does it all. It is the word “What?” That “What?” requires an answer. But no reply deduced or arrived at with the human mind is adequate. Only when “What?” is pierced without the mind will the correct response be given. This correct reply is based on “knowing how things are”. Now strangely enough knowing how things are allows he who knows “how things are” to be able to give the correct answers to any questions whether they be, What? When? Where? How? or Why? about any topic anyone can be interested in. Thus knowing how things are reveals all Truth and this is the Wisdom of all things. For this, there is no more understanding required.

So Milarepa has hit the nail on the head again.

Know how things are and you pierce Wisdom

But there is one thing more that it is necessary to see. None of these qualities are separate from any other quality, because the end of Identity, deception and cunning, fearlessness, practice, resting in composure and knowing all things are really one thing, -that thing is the state of being a realized Bodhisattva. Now the wonderful and important thing is that when a person is Awakened to that state, he or she ceases to be a Bodhisattva. He or she simply is.

What a wonderful thing that is

Note these Mahayana six perfections and note especially the presence of Virtue, Meditative Stability, and Wisdom.

You will see them later: Virtue expressed as Right Speech, Right Action, and Right Livelihood; Meditative Stability expressed as Right Effort or Intention, Right Attention, and Right Concentration; Wisdom expressed as Right View and Right Attitude. This becomes interesting when one understands that some Mahayana followers, without clear comprehension, insist that Mahayana has little to do with the Eightfold Path.

Atisha

Atisha's Teachings regarding the six perfections

When Atisha arrived in Tibet, his three disciples, Ku, Ngog, and Brom, asked him, "To attain the high state of liberation and omniscience, which is the more important to follow, the precept of the lama (master), or the scriptures and commentaries?

Atisha replied, "The precept of the lama (master) is more important than the scriptures and commentaries."

"Why?" they asked. 

"If you know that emptiness is the prime characteristic of all things, and even if you can recite the entire canon by heart, if at the time of practice you do not apply to yourself the precept of the lama, you and the dharma will go separate ways."

They asked, "Please define the practice and the precept of the lama. Is it simply striving to practice mental, verbal, and physical virtuous deeds, acting in accordance with the three vows of individual liberation, Bodhisattvahood, and Tantra?"

"These will be insufficient," replied Atisha.

"Why?"

"Although you keep these three vows, if you do not renounce the three realms of cyclic life, your deeds will only increase your worldliness. Although you strive day and night to commit physical, verbal, and mental virtuous acts, if you do not dedicate your efforts to universal enlightenment, you will end up with numerous wrong attitudes. Even though you meditate and come to be considered holy and a wise teacher, if you do not abandon your interest in the eight worldly concerns, whatever you do will only be for the purpose of this life, and in the future you will miss the right path."

Again they asked, "What is the highest teaching of the path?"

Atisha replied, "The highest skill lies in the realization of selflessness. The highest nobility lies in taming your own mind. The highest excellence lies in having the attitude that seeks to help others. The highest precept is continual mindfulness. The highest remedy lies in understanding the intrinsic transcendence of everything. The highest activity lies in not conforming with worldly concerns. The highest mystic realization lies in lessening and transmuting the passions.

The highest charity lies in non-attachment.

 The highest morality lies in having a peaceful mind.

 The highest tolerance lies in humility.

 The highest effort lies in abandoning attachment to works.

 The highest meditation lies in the mind without claims.

 The highest wisdom lies in not grasping anything as being what it appears to be."

"And what is the ultimate goal of the teaching?"

"The ultimate goal of the teaching is that emptiness whose essence is compassion."

Let us now make a simple comparison between Milarepa’s ideas and those of Atisha:

Beyond ending the maintenance of a sense of self,

There is no other generosity.

The highest charity lies in non-attachment

Beyond ending deception and cunning,

There is no other morality.

The highest morality lies in having a peaceful mind.

Beyond being without fear of what is ultimately true,

There is no other patience.

The highest tolerance lies in humility.

Beyond being never apart from practice,

There is no other effort.

        The highest effort lies in abandoning attachment to works (mundane actions).

Beyond resting in composure,

There is no other meditative stability.

The highest meditation lies in the mind without claims

Beyond knowing how things are,

There is no other understanding.

    The highest wisdom lies in not grasping anything as being what it appears to be.

It requires little imagination to see the clear agreement in the thoughts of these two great Masters. Knowing then that these six perceptions are essential components of the Buddha Dharma how can they be developed and supported?

       The Power of the Precepts to Support the Six Perfections

Nagarjuna's Treatise on the Great Perfection of wisdom (extracts)

                                             Generosity

How does upholding the precepts give rise to dana?

There are three kinds of dana: The first is the giving of material wealth. The second is the giving of Dharma. The third is the giving of fearlessness.

When one upholds the precepts, this constitutes the giving of wealth, for those beings who observe [the precept holder] admire that which he practices.

Additionally, he speaks Dharma for their sakes and cause them to awaken. Also, he considers to himself, "I should firmly uphold the pure precepts and so become a field of blessings for their offerings, thereby causing beings to gain incalculable blessings. All sorts of instances such as these constitute the giving of Dharma.

All beings fear suffering. In upholding the precepts one does not harm them. This then is the giving of fearlessness.

Moreover, the bodhisattva thinks to himself, "I should uphold the precepts and use the reward from these precepts to become a wheel-turning sage king for the sake of all beings … Afterwards I will sit beneath the tree of the buddhas, vanquish the demon king, destroy the demon armies, perfect the unsurpassed Way, speak the pure Dharma for the sake of all beings and cause an incalculable number of beings to cross over the sea of aging, sickness and death." This constitutes the causes and conditions of upholding the precepts bringing forth dana paramita.

The generosity of giving the Dharma is the greatest gift. If one gives the Dharma to all human creatures it is the supreme state of giving. Thus those first precepts lead the way to that supreme state.

Patience

How is it that upholding the precepts brings forth patience? A person who upholds the precepts brings to mind the thought, "I now uphold the precepts for the sake of upholding my own mind. If in upholding the precepts I have no patience then I will fall into the hells (three foul mental states). How could I give free rein to anger and thus fail to regulate my own mind? It is solely on account of the mind that one enters into the three wretched destinies. Therefore I ought to enjoy encouraging myself and constraining myself to be diligent in the cultivation of patience."

One further thinks to oneself, "Now that I have left the home life, I have become different in form from the common man. How could I give free rein to the mind in the manner of the dharmas of a worldly person?"

It is appropriate that one encourage oneself and so employs patience to train the mind. It is through patience of body and mouth that the mind also succeeds in gaining patience. If the mind is not patient, the body and mouth are just the same. Therefore, the practitioner should cause his body, mouth and mind to be patient and so cut off all hatred.

Vigor (energy)

How is it that if one upholds the precepts one then produces vigor? The person who upholds the precepts gets rid of negligence (pramanda). Through one's own power one earnestly cultivates the unsurpassed dharma. One relinquishes the pleasures of the world and enters into the path of goodness. One resolves to seek nirvana for the sake of all. One possesses a great mind and is not lazy and so takes seeking buddhahood as what is fundamental. This is how upholding the precepts is able to produce vigor.

Moreover, the person who upholds the precepts becomes weary and abhorrent of the sufferings of the world and the calamities of aging, sickness and death. His mind brings forth vigor and the resolve that he will certainly seek his own liberation while also bringing about the deliverance of others.

Moreover, the dharma of upholding the precepts is analogous to archery wherein a person first finds a level spot of ground. Having gotten level ground one then stabilizes the mind. After the mind has become stable one draws back [the bow] completely. When one has drawn it back completely, [the arrow] then plunges deeply [into the target]. The precepts are level ground. The decisive mind is the bow. Drawing it back completely is vigor. The arrow is wisdom. The rebellious enemy is ignorance.

If one is able to bring forth one's strength and be vigorous in this fashion he will certainly arrive at the great Way and thereby bring beings to deliverance.

Meditative Stability

Then again, the person who upholds the precepts is able to use vigor to self-regulate the five sense faculties. He does not indulge in the five desires. If his mind has already gone off he is able to draw it back and cause it to return. This constitutes the upholding of precepts being able to guard the sense faculties.

If one guards the sense faculties, then one develops dhyaana absorption. If one develops absorption then one develops wisdom. If one develops wisdom then one succeeds in arriving at the Buddha Way. This constitutes the upholding of precepts bringing forth viirya paramita.

How is it that upholding the precepts brings forth dhyana? People possess the three karmic actions whereby they may do what is good. If the actions of the body and mouth are good, then the actions of the mind naturally enter into goodness.

The power of upholding the precepts is able to cause the fetters to waste away. How is it able to cause such wasting away? If one does not uphold the precepts, then when a matter comes along which might provoke rage, the intention to kill immediately arises. If a situation arrives which is conducive to lust, the lustful mind is immediately consummated. In the case of one who upholds the precepts, although there is slight anger, one does not bring forth the intention to kill. Although there may be lustful thoughts, lustful affairs are not consummated. This constitutes the upholding of precepts being able to cause the fetters to waste away. As the fetters waste away absorption is easily realized. This is analogous to when one has become aged and sick to the point where he has lost his strength In such a case death comes easily. So too, in a case where the fetters have wasted away, absorption is easily gained.

Moreover, when a person's thoughts have not yet been put to rest, one constantly seeks unrestrained indulgence in pleasures. When the practitioner upholds the precepts he casts aside and relinquishes worldly blessings. His mind does not fall into negligence Therefore it is easy for him to gain absorption.

Additionally, the precepts involve being restrained with regard to what is coarse. Dhyana involves focusing that which is subtle. Also, the precepts restrains the body and the mouth. Dhaana brings stills the confused mind. This process is analogous to moving higher in a building. If there were no stairs one would be unable to ascend. If one fails to get the stairs of the precepts, dhyana absorption cannot be established either.

Then again, in a person who breaks the precepts, the wind of the fetters is strong and it scatters and confuses his mind. If his mind is scattered and confused then dhyana cannot be realized. All sorts of other circumstances such as these involve the upholding of precepts bringing forth dhyana paramita.

Wisdom

How is it that upholding the precepts is able to bring forth wisdom? The person who upholds the precepts contemplates from whence the features of these precepts have come to exist. He realizes that they come forth from the many offences. If it were not for the manifold offences there would be no precepts either. The features of the precepts are just like this. It is from causes and conditions that they have come to exist. How then could one become attached to them? They are analogous to lotus flowers which come forth from filthy mud. Although their form is fresh and fine, the place from which they come forth is impure. If one awakens one's mind in this fashion then one does not allow it to develop attachments. This is an instance of the upholding of precepts bringing forth prajna paramita.

Then again, the person who upholds the precepts contemplates to himself, "Were I to have thoughts such as, 'If I uphold the precepts, I will be considered noble and will enjoy gains whereas if I break the precepts, I will be considered base and will experience loss,' such thoughts would not reflect prajaa." This is because, within the sphere of wisdom, the calculating and judging mind does not involve itself in attachments. In upholding the precepts there are no considerations of gain or loss. In such a case the upholding of precepts brings forth praja paramita.

The Ten Perfections

There are ten transcendental virtues, which, in Pàli, are termed Pàramì, that every Bodhisattva practises in order to gain Supreme Enlightenment -- Sammà-Sambuddhahood.

According to the Cariyà Pitaka Commentary, Pàramì are those virtues which are cultivated with compassion, guided by reason, uninfluenced by selfish motives and unsullied by misbelief and all feelings of self-conceit.

We know that the Bodhisattvas release themselves from Identity and  are selfless, generating the correct Intentions which generate experiences of compassion that unceasingly is present. His Benevolent Love is unequalled and his Gladness that others are truly happy upon the dharma path is legend.

He seeks no delight in self-indulgence but lives within this world, not separating himself in a cave or monastery which is considered a clinging to non existence while his less fortunate brethren and sisters are suffering. Look at the first Unit and find the story that fully illustrates that Bodhisattva Ideal.

In serving others, a Bodhisattva is not actuated by a desire for power or worldly possessions. Those foolish upon the Bodhisattva path who do this are said to be clinging to Existence. Knowing as he does that fame comes unsought to him who is worthy of it, it is never considered as important or sought.

1. DÀNA

Dàna or Generosity is the first Pàrami. It is however not an act which is ruled by the mind. Certainly it has to be first developed my the conscious application of thought, but once the path has begun, Generosity stems automatically from  Correct Intentions and Compassion is automatically experienced. Thus Correct Intentions with the Equanimity which is also released confers reinforcement of correct Attitudes and increases Unselfishness.

These correct intentions and the sense of Generosity are not mind directed, therefore there is no analysis. His objective, however, is NOT to eliminate the craving inside himself, it is to simply tread the correct and natural path releasing his identity in order to do so.

The Intentions, however, must be ruled by a clear Comprehension, for an act which may appear generous may indeed be the reverse, reinforcing unnatural habits and dependence instead of having its true effect, which is to release others from suffering.

It is therefore clear why the greatest Intention, the greatest impulse of Compassion is to present the Dharma. This great gift has no traps for the unwary. Misplaced generosity is not under any circumstance a Pàramì and neither is Generosity which has any Self connotation. It must be also clear that one does not give to individuals. Each Intention is directed at the benefit of all sentient creatures. That is another reason why the Intention to give the Dharma is the most precious gift.

He expects no reward in return, nor even does he crave enhancement of reputation from it. Correct and natural Intentions with Compassion just naturally spring forth.

Now there is another dimension to this Generosity. It is clear that a Bodhisattva never asks for favors or for personal benefits. But he must know how to receive generosity. Any Compassion or gift he naturally receives without Identity and even the energy of thanks and praise is directed in his mind for the benefit of others. This is the acceptance and accumulation of merit.

2. SÌLA

Combined with this Intention of Generosity, particularly with is gift of the dharma is virtue(Sìla). The meaning of the Pàli term is actually discipline, but this concept of Sila as discipline is really applied to lay persons. What is required of the Bodhisattva is much more elevated and not related to disciplined control of the mind, which includes charitable giving (Càritta) and abstinences which are practised (Vàritta).

On beginning the path of a Bodhisattva, he should have developed, with mental training, the correct social behavior towards all with whom he comes in contact. 

Of his own accord, he refrains from what is not natural and correct and performs what is natural and correct in his relations with every sentient creature.

As life is precious to all, he refrains from taking the life of another with ego intentions. Thus he extends his compassion and loving-kindness towards every living being, even to the tiniest creature that crawls at his feet, and all plants which he clearly understands to have precious life.

Furthermore, a Bodhisattva refrains  from all forms of stealing, direct or indirect, and thus develops honesty, trustworthiness and uprightness. This act, like all acts of Sila, are not rules which must be obeyed. They are not commandments. They are precepts which are taken knowing that these actions of sila are natural and inherent in all human creatures far beyond mental analysis.

There are those who say that this precept or the other should not be developed. It is true that none should be developed by mind renunciation, but all actions which the masters have naturally developed by releasing mind control are seen to be natural and correct.

Those who do not show the correct behaviour through lack of resolution in the beginning or through wrong view, simply show that they are not actually upon a true Bodhisattva path no matter how much they may protest that they are.

One who does not refrain from mis-conduct in his sexual life, permitting Identity to rule his naturally pure behavior, debases the exalted nature of man. Thus he first disciplines himself by constant Mindfulness in his sex life, until his natural Bodhisattva state permits the emptiness of the mind, when discipline is no longer necessary.

He avoids false speech, harsh language, slander, and frivolous talk. He knows when it is correct to tell the truth which is acceptable to others, when not to tell the truth which is unacceptable to others and when to be silent. He knows when it is expedient to roar like a lion and when to sing like a bird.

He avoids intoxicating substances of liquors which tend to mental distraction and confusion, and cultivates a clear comprehension with an alert, open and flexible mind that is capable of calm introspection without identity attachment.

It should be understood that a Bodhisattva is not always perfect in his dealings in the course of his wanderings in Samara. He possesses failings and makes errors, which are however gradually reduced, not by the control of his mind, but by the natural correction process of his Buddha nature.

In the Sìlavimamsa Jàtaka (No. 362) the Bodhisattva says: "Apart from virtue, wisdom has no worth. " (Silena n’anupetassa sutena' ttho na vijati.) This is correct and the Buddha declared that virtue is the foundation of all concentration.

In praise of Sìla (virtue), the Venerable Buddhaghosa declares in the magnificent treatise on Purification in the Visuddhi Magga. Vol I

"What scent else blows with and against the wind?

What stairway leads like her to heaven's gate ?

What door into Nibbàna’s city opens?

The sage whose virtue is his ornament

Outshines the pomp and pearls of jewelled kings.

In virtuous men virtue destroys self-blame,

Begetting joy and praise. Thus should be known

The sum of all the discourse on the power

Of virtue, root of merits, slayer of faults."

There, you see, is the key. The development of virtue slays faults and eliminates impediments to higher states.

3. NEKKHAMMA

But as I have mentioned, this renunciation is really restraint which is related to an analytical understanding of what is natural and correct and what is not. Later the restraint is no longer necessary as the true nature begins to assert itself. But nonetheless, constant mindfulness is necessary, for MARA is there within each person waiting for any sign of weakness and the movement of sensations, emotions, and inappropriate thoughts in consciousness, which may easily turn into a stream that ends in craving and clinging.

He is aided naturally by his correct Intentions and his understanding of Virtue

A Bodhisattva, realizing the transience of  material pleasures and objects, voluntarily sets aside his earthly possessions. First this is accomplished by volition then, like the other Perfections, it develops unaided, coming to eventual fruition in  a natural attitude of restraint.

But a Bodhisattva who is yet developing his Perfections may show faults.

In the Kusa Jàtaka (No. 531), a Bodhisattva showed unrestrained desire to win the hand of the beautiful princess Pabhàvati. It is in the area of relationships where Mara is strongest and the identities, Confusion, Greed and Aversion, combine when there is great sensual desire and leave the true nature in a weakened condition.

In the Darìmukha Jàtaka (No. 373) a Pacceka Buddha, a friend of a Bodhisattva, approached him and counselling him said:

"Pleasures of sense are but morass and mire,

The triply-rooted terror them I call.

Vapour and dust I have proclaimed them, Sire,

Become a brother and forsake them all."

and he replied with honesty and sincerity:

"Infatuate, bound and deeply stained am I,

Brahmin, with pleasures, fearful, they may be.

But I love life, and cannot them deny;

Good works I undertake continually."

Thus with restraint in the beginning the Bodhisattva upon the path has no concerns with past or future  He lives in the present, free from all worldly concerns. His needs are few, and he travels content to be free from the sense world.  It is clearly difficult at first, but one clear way is to develop restraint.

He is ready then to accept what comes, to be where he is and has trust in his true nature to respond correctly and thus gradually releases the control of his mind over his attitudes, intentions and actions, He attains thus a harmonious and balanced mind which is free to work as his nature dictates for the freedom of all human creatures.

Ascetics who took a strong path of self restraint were called Paribbà-jakas, Ajìvakas, Sanyàsins or Bhikkhu (Bhikshu). Today, however, with the decline of those truly upon a path of liberation, the term Bhikkhu is used almost exclusively for Buddhists.

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4. PANNÀ

Nekkhamma is followed by Pannà (Wisdom or Knowledge). It is the right understanding of the nature of the world in the light of transience (anicca), sorrowfulness (dukkha) and soulnessness (anattà). It is a knowledge of the profound subtleties of the Four Noble Truths, and for Theravadins in particular, the incredible intricacy of the Eightfold Path and Dependent Origination.

The attainment of Wisdom is not the sudden flash of a knowledge of all things. It is the capacity to discern the Truth by virtue of a deep understanding of the nature of the world.

The possession of Worldly intelligence and Academic wisdom is not considered as degrading. Indeed the reverse is the case, they are respected attributes when they are used as tools to aid the natural mind. But when Cognitive Intelligence and Academic Knowledge are used by the identities for their own satiation, they are enemies of the true human nature.  It must always be remembered that the Mind is a tool, not the master of the human creature.

A Bodhisattva does not flaunt Wisdom; by his attitudes intentions and actions it is shown, sometimes quietly almost unseen. What he knows is always at the disposal of others, but he must be very careful how that knowledge is dispensed. It must be given with adequate preparation at the right time. It is for this reason that some believe that he is retaining great secrets.

Unfortunately today Buddhist, Taoist, and Hindu Wisdom is sold on street corners, in temples, and in book stores without due respect to its use. It is true that these words and phrases of Wisdom are incomplete, for there is  required a deeper understanding beyond words that can only be taught by a Master,  but nonetheless the Treasures are now being converted into tools of the charlatan trades.

Knowledge is of three kinds. The first is knowledge acquired orally or by written texts (sutamaya pannà). This is a good place to start with the guidance of a Master.  The second kind of knowledge is acquired by thought (cintàmaya pannà). But this is not thought contaminated by identity. It is a lateral form of thinking which often is divorced from words. The practical normal scientific knowledge of the West is not the outcome of this kind of knowledge. The outcome is the type of knowledge that seems to jump out of nowhere, almost like a revelation. Great scientists and artists often are gifted with this way of gaining Knowledge. The third is a superior kind of knowledge acquired by concentration and contemplation (bhàvanàmaya pannà) which provides truths that are difficult to express in words and are beyond logic or reason.

5. VIRIYA

Closely allied with Pannà (wisdom) is Viriya (Energy). Here Viriya is not physical energy, although this is of great benefit for anyone when correctly used, but a subtle energy which provides mental vigour and the capacity to direct attention and mindfulness.

Natural Drive or strength of character, which is far superior. It is defined as the persistent effort to work for the welfare of others both in thought and deed. Firmly establishing himself in this virtue, the Bodhisattva develops self-reliance and makes it one of his prominent characteristics.

Viriya plays an even greater part than Pannà in the achievement of Awakening.  It is useful in the practice of restraint among Theravadins who must not enter into the folly-filled behavior of directing forceful mental energy with ponderous thought. It is essential in Mindfulness and mental Attention. For all Concentration and Contemplation it is essential when applied to the tasks of directed attention or the tasks of directed non attention as the case may be.

6. KHANTI

Khanti is by many considered to be the patient endurance of suffering inflicted by others, and the forbearance of others’ wrongs, but this is not the Bodhisattva way. We described the correct form of Patience when we made comments upon Milarepa’s poem. That is the true Patience. It is simply an unattached state of waiting. It is actually akin to Equanimity in that sense. It is not correct for example to think, “if I wait patiently things will come”. That is a way that leads to a mind control of anxiety and fears.  The correct is to allow calmness to flow with an inner patience which says, “what will come will come.” That is not to say that one stands like a foolish determinist who waits for the ball of string to roll until the end is exposed. Indeed not. Patience is just a natural state in which there is no expectation, accompanied with wisdom initiated attitudes intentions and actions.

Thus all actions are rooted in one’s nature and patience is simply a word which explain that one is unattached to the consequence.

7. SACCA

Is truthfulness, but we know that this truthfulness is simply expressing wisdom without deviation. When one leaves and begins as a Dharma master, the sage advice often given, as was the case of Hui Neng to his disciples, “Go forth and teach, in your own way, without deviation from the essence of the doctrine.

There we have it. One may speak and teach in one’s own way…EXPRESS THE   DHARMA IN WHATEVER WAY ONE CAN, BUT WITHOUT DEVIATING FROM THE ESSENCE.

One can, of course, without meaning to, distort the Dharma. That is not to be without virtue, but if one changes the essence of the dharma with Identity present, then that is indeed cause for reproach.

If the dharma had been taught rigidly by the disciples, Buddhism would not be as rich as it is today. If you look carefully you will see that there is not one group that has distorted or changed the essence of the Dharma. Ways and means have developed to enter and maintain a meditative state, but always with the correct Dharma Ideals as a base. Different sacred texts have developed with commentaries which help and clear the ignorance of the mind, but none deviates from the Dharma. Even the exaggerated legends which we saw in the first lesson of this unit has not violated the essence of the Dharma.

What violates the essence is Identity presence that distorts the Dharma for self benefits.

There is one other place where Truthfulness comes into play. Once again the violator is the Identity. A Bodhisattva on the path is consistent and straightforward in all his dealings. There is no difference between his inner thoughts and his outward expression. His private life is in balance with his teachings.

He does not use flattery, pomp, ceremony or rituals to win converts. He does not exalt himself or wear fine robes  to win admiration and respect.  He does not hide his defects or vainly exhibit his virtues, for on the path he has those defects and virtues. The praiseworthy he praises, those responsible for error he will call to task with compassion.

8. ADHITTHÀNA

Adhitthàna, determination, is not the force of cognitive intellect. We often see people determined to succeed, and many admire that attribute. But Buddhist determination is not that at all.

Determination is the inner strength which says in the face of all defeats, “I will return to the path.” Do you remember Martin Luther King? He made one magnificent resounding speech in which he used the phrase, “We shall overcome.” That is the Bodhisattva cry of Determination. No matter what difficulty presents itself, no matter if Mara comes against us with a thousand armies, we shall overcome.

You see, there is a great secret there, because individual determination is very selfish. The Bodhisattva cry of Determination is not, “I shall overcome” but, “We shall overcome”. All sentient creatures will overcome, thus my energy, virtue wisdom and all my other virtues are directed with this determination that WE SHALL OVERCOME.

He does not overcome by fighting and resisting the Identities. He does not overcome by retreating from the Identities. He stands unmoving without fear. Just like Ghandi with his passive resistance. Do you remember Ghandi? He was not a Buddhist but he was a Bodhisattva. Among all the other qualities that he had, he showed determination. It was that that allowed India to be free of British rule. It is a pity that Ghandi has been so forgotten in India that the statues raised in his memory are now standing in neglect.

But that too is a lesson in Equanimity for every Bodhisattva.

9. METTÀ

For the Theravadin, Metta is one of the most important Paramis. Its best translation is Benevolent Love or Loving Kindness. But lest one think that Mahayanas deem Benevolent Love as unimportant, one has only to look at the great array of Divinities that represent natural Human Characteristics; there is not one without Compassion. There is not one without true Wisdom. There is not one without Benevolent Love.

Now one should not make the mistake of believing that Benevolent Love is an external action. It is the experience felt when a Benevolent Action has been made, not from the mind, but from an internal fount.

It is defined as the wish for the happiness of all beings without exception (as a consequence of one’s benevolent action), just as Compassion is the experience in consciousness of the generation of Correct Intentions that wish that there be an end to all suffering; and like true happiness is the arousal of attitudes which are prepared to experience Gladness for the gladness of others.

It is not, as many claim, the Meta that prompts a Bodhisattva to pronounce his renouncement of personal deliverance for the sake of others. It is Meta that arises as a consequence of the release of his natural Bodhisattva state, which opens the door to his pure mind allowing Correct attitudes, Correct Intentions and Correct Actions to flourish.

"Dwelling on the mountain slopes," says the Buddha, "I drew to me lions and tigers, by the power of benevolent love. Surrounded by lions and tigers, by panthers and buffaloes, by antelopes, stags and boars, I dwelt in the forest. No creature was terrified of me, and neither was I afraid of any creature. The power of loving-kindness was my support. Thus I dwelt upon the mountain side."

Here you see the effect of the arousal of the experience. It is an energy which is calm and secure, unthreatening to any living creature. That is the power of Benevolent Love. You cannot dig inside and pull it out with your mind. You have to understand what it is, feel its presence, act correctly and allow the Benevolent Love to flow over you and others as a healing balm.

I have no experience with lions and tigers, but personal experience has shown that generating that same benevolent love, feeling the presence and essence of the animal without the presence of your own identity, in forests wild boars will approach and calmly eat grapes at your feet. Thus I van support Buddhas claim and say this is certain.

10. UPEKKHÀ

The tenth Pàramì is Upekkhà or equanimity. The word is composed of the Pàli term upa, which means justly, impartially and ikkha, to see, discern or view.

The true meaning then is impartial discernment. Now this should not be confused with Intellectual Indifference, or cognitive neutrality.  It is the discernment that the important factor in one’s attitudes, intentions and actions is that they are correct. The Bodhisattva discerns this and sees that the consequences are unimportant.

If an attitude, intention, and action are correct and there is an unpleasant and clearly unjust consequence, there is nothing that needs to be done. If one changes one’s attitude to get a just consequence, the only thing that one achieves is a change in attitude that results in corruption of intentions and actions. This, in turn, sets up Negative Karma.

Likewise, if one receives praise, glory and gifts as consequence of a correct attitude, intention or action and is without equanimity, then the consequential feelings of pleasure, pride and arrogance set in motion a demand to receive more of the same and thus attitudes are once more changed and corrupted.

Amidst all the vicissitudes of life a Bodhisattva stands and develops perfect equanimity.

Exercise Three:   You perhaps noticed that in the discussion of the relationship between Precepts and the Perceptions, Virtue was not discussed.  This was not an accidental omission.  If you did not notice that ask yourself why.

Your task then is to provide that connection.

How does upholding the Precepts lead to Virtue?