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V-A. The Six Perfections: Practice of the Bodhisattvas

If we were to fast-forward the million or so lifetimes it may take us to recognize ourBuddha-nature, we would see ourselves going from one realm to another, one solarsystem to another, one pure land to another, doing this and that and all kinds of things,but the point of it all would be to recognize our Buddha-nature. We may look very, verybusy but we would be busy trying to overcome the obstacles to recognizing our essence.We would be busy trying to cultivate the necessary conditions to recognize our essence.This is what Mahayana practices are. These practices can also be summarized into theten paramitas and the eight-fold noble path. The eight-fold noble path is not exclusive tothe Mahayana, but it is clearly emphasized in it. These paramitas and this eight-fold pathdescribe the details of how to go about solving obstacles and developing positiveconditions, good karma and wisdom. They are the practices of a bodhisattva.Tai Situ Rinpoche, Ground, Path and Fruition

Q: How can we, in our present life or each life, best fulfill our destiny and be of the most

service not only to mankind but to the universe in general?

H.H. Karmapa: His Holiness says that the best way to fulfill your destiny in life, as wellas benefiting others, is to follow the Dharma by learning and putting into practice theMahayana teachings. But for this practice to become the foundation of your life, youmust first understand the process of rebirth and gain confidence in the truth of Karma--the truth of cause and effect.

If you apply the Mahayana teachings in your life, with understanding andconfidence, you will fulfill your destiny by experiencing awakening orenlightenment. Having done this, there is no doubt that you will be in a position tobenefit others. Not only could you benefit human beings, but also sentient beings

in general. In this respect, the teachings are very fruitful. There are manydifferent methods or skillful means, which we can apply to our own lives. Theteachings speak of the six perfections of the path: perfection of generosity,perfection of discipline, perfection of patience, perfection of meditation, perfectionof effort, and the perfection of wisdom. We can work toward perfecting ourselvesin such a way that through inherent potential we develop our destiny whilespontaneously benefiting others. Willingness as well as capability to benefit otherbeings comes through the development of the remaining four perfections offruition (another of Buddha's teachings), which concern the perfection of skillfulmeans, perfection of strength, perfection of prayer, and the perfection of fruition.

www.kagyu.org/kagyulineage/buddhism/int/intqa.php


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handout Nov2010 Mahayana2 Paramitas 1+2.doc (jm2010), www.piedmontktc.org 2

Talk 1: The Four Thoughts, Bodhicitta, The Four Immeasurables

o Dharma Paths, by Khenpo Karthar Rinpoche, Chapter 5, pp. 109-117o Jewel Ornament of Liberation, by Je Gampopa, tr. Khenpo Konchok Gyaltsen, Snow Lion

Publications

o Jewel Ornament of Liberation, by Je Gampopa, tr. Thrangu Rinpoche, Zhyisil Chokyi GhaTsalo Four Foundations of Buddhist Practice, by Thrangu Rinpocheo The Four Ordinary Foundations, Khenpo Karthar Rinpoche,

www.kagyu.org/kagyulineage/buddhism/dha/dha03.phpo Karma Chakmes Mountain Dharma, Vol. 1, Khenpo Karthar Rinpoche, pp. 40-64, pp. 201-204, pp.

124-131, 154-165, 197-210

o Torch of Certainty, Jamgon Kongtrul, Ch. 1, The Four Ordinary Foundationso The Four Contemplations that Turn the Mind, Mingyur Rinpoche,

www.rinpoche.com/teachings/mingyur.htm

o The Essence of Buddhism, by Traleg Kyabgon Rinpoche - Chapter 6, pp. 42-50o Karma Chakmes Mountain Dharma, Vol. 1, Khenpo Karthar Rinpocheo The Four Immeasurables in Transforming Mental Afflictions, Khenpo Karthar Rinpoche

1. Review of The Four Thoughts that Turn the Mind

We have seen that the first thought is to appreciate that obtaining a precioushuman birth is not easy. The second is to recognize that because this precious humanbirth is impermanent we should practice as soon and quickly as possible. Third is karmaand its result, knowing that if we act positively through body, speech, and mind weexperience happiness, and if we act negatively we experience suffering. Fourth, weunderstand that the nature of samsara is suffering. These are sometimes called the fourthoughts that turn the mind to Dharma, or the four ordinary foundations. They are thebasis or foundation of all Dharma practice.

Lama Ganga, The Four Thoughtswww.kagyu.org/kagyulineage/buddhism/dha/dha02.php

The Four Thoughts that Turn the Mind to Dharma Prayer

DANG PO GOM JA DAL JOR RIN CHEN DIFirst, this precious human birth, so favorable for the practice of the dharma,

THOP KA JIK LA DA R DN Y JAIs hard to obtain and easily lost. At this time, I must make this meaningful.

NYI PA N CH THAM CH MI TAK CHINGSecond, the world and all its inhabitants are impermanent.

G SU DRO WAY TSHE SOK CHU BUR DRAIn particular, the life of each being is like a water bubble.

NAM CHI CHA M SHI TSHE RO RU GYURIt is uncertain when I will die and become a corpse.

DE LA CH KYI PHEN CHIR TSON P DRUPAs it is only the dharma that can help me at that time, I must practice now with

diligence.

SUM PA SHI TSHE RANG WANG MI DU WARThird, at death there is no freedom, and karma takes its course.

LE NI DAK GIR JA CHIR DIK PA PANGAs I create my own karma, I should therefore abandon all unwholesome action,

GE WAY JA W TAK TU DA WAR JAAnd always devote my time to wholesome action.

ZH SAM NYIN R RANG GYU NYI LA TAKWith this in mind, I must observe my mind-stream each day.


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ZHI PA KHOR WAY N DROK D JOR SOKFourth, just like a feast before the executioner leads me to my death,

DUK NGAL SUM GYI TAK TU NAR WAY CHIRThe homes, friends, pleasures, and possessions of samsara

S SAR THRI PAY SHE MAY GA TN TARCause me continual torment by means of the three sufferings.

ZHEN THRI CH N TSN P JANG CHUP DRUPI must cut through all attachment and strive to attain enlightenment.

2. Review of Absolute and Relative Bodhicitta

Bodhicitta can be explained by its Tibetan word jangchup-sem. Jang meansremoval: the desire to remove the root of suffering from every individual so that theindividual no longer experiences the suffering mental state of conceptions and thought.Chup means acquainted: developing and establishing happiness within the heart or mindof living beings so strongly that it becomes very familiar. Sem means mind, so jangchup-sem means a mind that wishes to remove suffering and establish happiness. When thesyllable pa is added to jangchup-sem, it becomes a noun and indicates a person whopossesses such a mind.

Thrangu Rinpoche, The Bodhisattva Vow

Bodhichitta has two aspects. Ultimate bodhichitta refers to the nature of the minditself or what we call Buddha-nature. Relative bodhichitta is the cultivation andgeneration of compassionIf we want to obtain enlightenment by becoming aBodhisattva (changchup sempa or awakening being), it is necessary to actualizewisdom and compassion.

Traleg Rinpoche, The Essence of Buddhism

Aspiration Bodhicitta and the Bodhisattva VowThe first benefit of having obtained the bodhisattva vow is that through the practice

of bodhicitta, we will learn how to remove suffering and obtain happiness. We will cometo recognize that the root of all happiness is bodhicitta. Secondly, having developedbodhicitta, not only do we experience our own happiness that is free from suffering, butwith the bodhisattva vow, we are able to benefit others by giving happiness andremoving suffering. The third benefit of obtaining the bodhisattva vow and developingbodhicitta is that since we all have our greatest enemy within ourselves, the conflictingemotions, through which we experience endless suffering, it is bodhicitta that gives usthe strength to overcome these conflicting emotions. The fourth benefit of developingpure bodhicitta is that it is the root of obtaining ultimate happiness for self and others.

Bodhicitta is like a precious, wish-fulfilling jewel.Thrangu Rinpoche, The Bodhisattva Vow

So how does one become a Bodhisattva? There is just one necessary andsufficient condition, which is to generate bodhichitta, or the heart of enlightenment.Bodhi means enlightenment, and chitta means heart.

Bodhichitta has two aspects. Ultimate bodhichitta refers to the nature of the minditself or what we call Buddha-nature. Relative bodhichitta is the cultivation andgeneration of compassion. In order to develop this, its not sufficient to just think, Fromnow on, I will try my best to generate compassion and overcome my egocentricity,


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because it is not only beneficial for others, but also beneficial to myself. We have tomake a formal commitment, which is called the taking of the Bodhisattva vow.

Traleg Rinpoche, The Essence of Buddhism

The Bodhisattva Vow

Until I reach the essence of enlightenment, I take refuge in all theBuddhas, and likewise, in the dharma, and in the assembly of bodhisattvas.

Just as Buddhas of the past gave rise to bodhicitta followed thebodhisattva path, and, through progressive training, established themselves

into the stages of the bodhisattvas,Likewise, for the benefit of sentient beings, I, too, will give rise to

bodhicitta, train in the bodhisattva path stage by stage and, gradually, asthey did, become proficient.

Aspiration Bodhicitta and Application Bodhicitta

When we meditate on love and compassion, we develop bodhicitta, which meansenlightened attitude or bodhisattva mind. To obtain such a mind or attitude, we have tofirst engender love and compassion in ourselves. Loving-kindness is engenderedthrough relative truth and compassion through absolute truth. As we meditate on thesetwo truths, we generate the two types of bodhicitta. The first, aspiration bodhicitta,means understanding the suffering of all beings and wanting to remove it. Basically,aspiration bodhicitta is just wanting something. Perseverance bodhicitta is actuallyentering onto the path, starting to do what we wanted to do, acting to remove the illness,frustrations, and suffering of ourselves and others.

Lama Ganga, www.kagyu.org/kagyulineage/buddhism/dha/dha02.php

3. Review of The Four Immeasurables

It is important for a disciple of the Buddhadharma to generate and cultivatebodhicitta(the enlightened mind of awakening) by receiving the instructions on the fourimmeasurables and by contemplating them in order to meditate correctly. The fourimmeasurables that embrace all living beings and exclude no one are:immeasurable love, immeasurable compassion, immeasurable joy, andimmeasurable equanimity.

A practitioner first needs to develop genuine love by wishing that all living beings

have happiness and the causes of happiness. How does one do this? One contemplatesthat everybody was once ones kind and dear parent. Knowing that one wants to behappy and free of suffering, one understands that others have exactly the same wish.Since beings, our parents in our many past and in our present life, do not really knowhow to attain reliable happiness and how to actually eliminate suffering due to the forceof ignorance, they endlessly wander in the vicious rounds of samsara. One generatesgenuine love for them by wishing that everyone has ultimate, lasting happiness and bypraying: May all beings enjoy happiness and have whatever causes true and reliablehappiness. This is the first immeasurable contemplation.


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Cultivating genuine love weakens and eventually relinquishes any ill-will and badfeelings that one might have. Genuine love is the basis for having compassion. If onehas genuine love for others, then ones intentions and actions will change. One doesntonly wish that everybody has happiness and its causes, but one has the sincere wishthat they be free of suffering and its causes, which is what having genuine compassionmeans.

What is the cause of suffering? Ignorance that makes one cling to duality. Oneunderstands that sentient beings in the six realms of conditioned existence experiencethe three kinds of mental anguish and physical pain due to ignorance. We understandthat no single living being wants to suffer, but does so on account of karma (theinfallible law of cause and effect). We learn to feel for their situation and pray: May allliving beings be free of suffering and whatever causes suffering. This is the secondimmeasurable contemplation, that of genuine compassion. Cultivating genuinecompassion weakens and eventually eradicates ones self-cherishing.

Having developed immeasurable love and immeasurable compassion, we pray:May nobody ever be separated from genuine happiness that is free of suffering. Wefeel joy that they have fortunate conditions and circumstances, which is the thirdimmeasurable contemplation, that of genuine joy. Increasing our joy about othersbeneficial accomplishments and their prosperity weakens and eventually eliminates anyhesitations we might have and our despondency to be there for others.

We realize that the frustration and anguish that living beings feel are based upontheir wish to be happy and to be free of suffering, their fear of losing any happiness theyhave accomplished for themselves, and their fear of experiencing pain. With such hopesand fears in mind, they accept whoever and whatever they think will help them achievetheir aims and reject whoever and whatever obstructs them. Being biased andprejudiced, they increase their attachment and aversion, which are the source ofsuffering. We pray: May all living beings abide in great equanimity that is free ofattachment and aversion to things that are near and things that are far. This is the fourthimmeasurable contemplation, that of immeasurable equanimity, i.e., impartiality.Cultivating genuine equanimity weakens and eventually helps us overcome our biasedfeelings of sympathy for some and antipathy towards others.

Our deeply rooted immeasurable love, immeasurable compassion, immeasurablejoy, and immeasurable equanimity are the four immeasurables. But how should thedescription immeasurable be understood? It does not refer to quantity. As explained inmy lecture on The Right View, Right Meditation, and Right Actions,one needs to beimpartial if one wants to practice meditation correctly and one needs non-discursivewisdom-awareness in order to realize the indivisibility of the relative and absolute truths.Right meditation enables one to realize the inseparability of skilful means and wisdom-awareness. Lord Buddha taught us to develop and cultivate bodhicitta, which cannot be

immeasurable as long as one does not have genuine love, compassion, joy, andequanimity. Unifying the practice of skilful means with the study of wisdom-awarenessengenders an immeasurable frame of mind, and, having accomplished this aim, oneslove, compassion, joy, and equanimity will be immeasurable.

Skilful means also refers to the six paramitas(perfections), which are: generosity,ethics, patience, enthusiastic endeavor, concentration, and wisdom-awareness.Generosity and the other four practices are not perfections unless they are united withthe sixth paramita, which actually means being free of believing in the true existence of asubject, an object, and an action. An advanced practitioner knows that there isnt


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anybody who really exists as otherwise supposed and there is not anybody who receivesanything truly existing through an action that is not real either. Perfection means notclinging to those factors while performing the first five paramitas. Having realizedemptiness, i.e., having attained the sixth paramita, one has realized non-duality, i.e., onehas a non-discursive and impartial state of mind in that one is free from clinging to anymental constructs and fabrications. Therefore, when one has genuine love and genuinecompassion, one doesnt think, I am engaging in love and compassion towards others.And that is why many teachings, especially those given to us by Lhaje Gampopa in TheJewel Ornament of Liberation, stress that practicing skilful means together with wisdom-awareness is indispensable if one aspires to accomplish the goal, which is realization ofbuddhahood.

Disciples of Buddhism know that emptiness is a central topic of study, but manystudents make the mistake and think that it isnt necessary to accumulate merit byengaging in virtuous activities when they learn about emptiness. Traditionally, such anattitude is called decorating oneself with emptiness. Anybody who decorates himself orherself with emptiness hasnt understood that skilful means and wisdom-awarenessmust be practiced together. In the same way, many students make the mistake ofthinking that it isnt necessary to accumulate wisdom and as a result have falseexpectations and experience fear and frustration when things go wrong. They, too,havent understood that skilful means and wisdom-awareness must be practicedtogether. By the virtue of uniting the practice of skilful means and the study of wisdom-awareness while following the path, disciples accumulate merit and wisdom.

The accumulation of wisdom means that by relinquishing emotional obscurationsor obscurations of disturbing emotions that prevent one from becoming free fromsamsara, one achieves realization of emptiness and knows how things really are, whichis the first purpose of practice. The accumulation of merit means that by relinquishingobscurations of knowledge that prevent one from gaining accurate knowledge, oneknows how things manifest and achieves realization of skilful means, which is thesecond purpose of practice. An accomplished practitioner is more and more able toeffortlessly help all living beings in accordance with their propensities, abilities, wantsand needs.

Third Jamgon Kongtrul Rinpoche, The Four Immeasurables(excerpt)


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Talk 2: The Paramita of Generosity (Dana. Jinpa.)

Dharma Paths, by Khenpo Karthar Rinpoche, pp. 142-150

Jewel Ornament of Liberation, by Je Gampopa, Ch. 12, tr. Khenpo Konchok Gyaltsen

The Essence of Buddhism, by Traleg Kyabgon Rinpoche, Ch. 7

Traveling the Path of Compassionby 17th

Karmapa, Orgyen Trinley Dorje, Ch. 15

Practicing Tong-len, Khenpo Karthar Rinpoche

www.kagyu.org/ktd/resources/articles/PDFs/Tonglen According to KKR.pdf

Tonglen

When we study bodhicitta [which is the aspiration to achieve enlightenment for thebenefit of beings, and the action by which that enlightenment is achieved], in addition togaining an intellectual understanding of bodhicitta from the teachings, it is important tohave a practical experience of the practice of bodhicitta. To that end, there is ameditation practiced called Sending and Receiving (tong len in Tibetan) that can helpyou develop the enlightened attitude.

When you do this short meditation, first sit in the meditation posture, relaxing yourbody and sitting rather comfortably. Then breathe naturally and normally, following thenatural course of your breath. Imagine that with the exhalation of your breath, whatevermerit you have accumulated from beginningless time, are accumulating now, and willaccumulate in all future time, radiates toward all sentient beings. Just as when the sunshines, the rays of light radiate toward all places, so with your exhalation, these positivequalities radiate, bringing happiness, well-being, comfort, health, and longevity to allbeings without discrimination.

Then when you inhale, imagine you are inhaling all the suffering, confusion,sickness, turmoil, and conflict of sentient beings. All the suffering and turmoil of sentientbeings merges with you, and this uproots the suffering and confusion of the sentientbeings. Because of the strength of bodhicitta the power of your sincere attitude ofwanting to benefit beings as soon as the suffering merges with you, it dissolves intonothing and disappears. It is just as if you had collected some dust together into a littlepile and a strong wind blew it away. Inhaling and exhaling in this way, meditate for ashort time.

Khenpo Karthar Rinpoche, Practicing Tong-len

The Meaning of Para-mita

Bodhichitta has two aspects: the absolute aspect refers to the nature of the mind alreadyinherent in all living beings, and the relative aspect refers to compassion. The first ofthese, the absolute aspect, is related more to wisdom, while the relative aspect is relatedmore to compassion. If we want to obtain enlightenment by becoming a Bodhisattva, it isnecessary to actualize wisdom and compassion. This is done by the practice of what arecalled the six paramitas, or transcendental actions.

Para in Sanskrit literally means the other shore. Here it means going beyond ourown notion of the self. From the Buddhist point of view in general, and from theMahayana point of view in particular, if we want to progress properly on the path, weneed to go beyond our conventional understanding of the self. So when we say thatparamitameans transcendental action, we mean it in the sense that actions orattitudes are performed in a non-egocentric manner. Transcendental does not refer tosome external reality, but rather the way in which we conduct our lives and perceive theworldeither in an egocentric or a non-egocentric way. The six paramitas concernedwith the effort to step out of the egocentric mentality.

Traleg Kyabgon Rinpoche, The Essence of Buddhism


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The Six Perfections

When we enter the path of the bodhisattvas and begin to practice at the mahayanalevel, we generate the enlightened attitude of wishing to give happiness and joy to allbeings, to remove their pain and suffering, and to establish them all in a state ofunchangeable happiness. As we travel this path, there are specific mahayana practicesthat we develop. These are the six perfections or six paramitas: generosity,discipline, patience, enthusiastic effort, meditation, and wisdom. These six prac-tices include everything necessary to follow the path of the bodhisattvas. None can beomitted; they all must be practiced and, ultimately, perfected.

Khenpo Karthar Rinpoche, Dharma Paths

THE PERFECTION OF GENEROSITY

There is a particular order for the practice of the six perfections, and the practice ofgenerosity is presented first. If we cannot begin to let go of our involvement in mundaneexistence at least to some extent, it will be quite difficult to undertake any spiritual

journey at all. Letting go of our involvement in mundane affairs does not mean giving upeating or wearing clothes. We can lead a comfortable life and have enough to meet ourneeds without being dominated by the material world. By developing generosity, we areletting go of material things, which seem especially real to us. This is something we canall do and understand at a beginning level. Practicing generosity helps us accumulatemerit or positive qualities, and this lays the foundation for undertaking the spiritual

journey.Khenpo Karthar Rinpoche, Dharma Paths

GENEROSITY (Dana)

The first paramita is dana in Sanskrit, which means generosity. The Bodhisattva-bhuini, a very important Mahayana text, defines it as an unattached and spontaneousmind, and the dispensing of gifts and requisites in that state of mind. The essence ofgenerosity is giving without any attachment or expectations, without thought of receivingsomething in return. It is doing something purely for its own sake, with no stringsattached.

In the Mahayana tradition, generosity has three aspects. The first is practicinggenerosity on the material level. This means that we are able to extend ourselves andnot hesitate to help people in need, and that we dont become so attached to ourpossessions that we cannot share them. This type of generosity works on the physicallevel by relieving peoples physical pain and deprivation.

The second aspect is practicing generosity by giving protection, by protectingpeoples lives. This means that if others are in danger, we do not hesitate to help them;we do not hold back. If a person is caught in a burning house, we must act to save thatperson. If we suspect that the child next door is being abused, we dont think that thechild isnt ours and therefore we have no responsibility; we act to protect the child.The point, at least for Bodhisattvas, is that we should do whatever it takes in any givenmoment to save a life. This extends even further, because it is not only human life thatneeds to be saved but the lives of all sentient beings. So if a modern Bodhisattva here in


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Australia, where I live, is driving along the road and accidentally hits a kangaroo, he orshe doesnt just shoot through, as they say, but stops to do something to save thatanimals life. Giving protection is called the generosity of fearlessness.

The third type of generosity is that of giving spiritual teachings and advice. In theMahayana literature it is clearly stated that there are three aspects to this: the first is theobject of generosity, the person to whom we might direct such teachings. This personneeds to be interested in receiving teachings or advice. If someone is not interested,

then no matter how much we talk, no matter how much we want to give advice, nothingwill be achieved. So we dont go around saying, Avon calling! People may say, Goaway, I dont want to listen to you! Why then should we persist? But if a person is open-minded, then the situation is workable. So the object or person to whom the teachingsare directed should be kept in mind.

The second aspect is the intention. When we want to impart teachings or giveadvice, we must do it with a pure intention, not sullied by thinking that we are better orknow more than the person we are trying to help. The teachers motivation should bepure and free from delusions.

The third aspect is the way of imparting the Dharma. In the Bodhisattva-bhumi,Asanga says: To make a gift of the Dharma means to explain it logically and not in a

perverted way, and to make the disciple hold firmly to the principle of training therein.We should give spiritual advice to others in a coherent manner, logically and eloquently,and in a way that does not give rise to strong emotional reactions, as these would onlyincrease the delusions already present in the people receiving teachings.


If those aspiring to enlightenment give even their body away,What need is there to mention outer objects?

Therefore, without hope of return or a good result,To be generous is the practice of a bodhisattva.

Verse 25, The Thirty-Seven Practices of a Bodhisattva, by Ngulchu Thogme, tr. Michele Martin

For Buddhism, in particular, being generous is important because it directlycounteracts our attachments.

When we help others, we should do so with all intelligence that is able to analyzethe situation. True generosity requires some wisdom--a clear understanding of ourselveswho are giving, what we are giving, and to whom we are giving. If we give using ourintelligence, then generosity benefits both ourselves and others. We should not give justfor the sake of giving or from an old habit. Further, in the process of giving, we shouldnot become distracted, for losing our focus diminishes the scope and effect of ouractivity. When we are generous and wise, our giving benefits others and also helps us to

deepen our practice as we move along the path.17thKarmapa, Ogyen Trinley Dorje, Traveling the Path of Compassion


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Talk 3: The Paramita of Discipline (Shila. Tsultrim.)

Dharma Paths, by Khenpo Karthar Rinpoche, pp. 150-154Jewel Ornament of Liberation, by Je Gampopa, Ch. 13, tr. Khenpo Konchok GyaltsenThe Essence of Buddhism, by Traleg Kyabgon Rinpoche, Ch. 7Traveling the Path of Compassion, by 17thKarmapa, Ogyen Trinley Dorje, Ch. 15

THE PERFECTION OF DISCIPLINE

The second of the six perfections is discipline, which is shila in Sanskrit. Discipline hasthree aspects. The first is not harming others or ourselves, the second is doing what iswholesome and virtuous for ourselves, and the third is helping others.

The first aspect of discipline is making a commitment not to do harmful things toourselves and others. When we become practitioners of the Dharma, we are expected tochange our attitudes and conduct from what they were before we practiced the Dharma.Our behavior is expected to become permanently more wholesome and virtuous. Whenwe did not know about the wholesomeness of the Dharma, we were swayed by our

patterns of aggression, attachment, and ignorance. We engaged in many kinds ofactivities that were harmful to ourselves and harmful to others. Now we are practitionersof the Dharma. With the knowledge we have now and the transformation we are trying tobring about in ourselves, it would be quite foolish to repeat the same mistakes.

This commitment not to engage further in harmful activities can be practiced bothinformally and formally. Informally, as we begin to understand the Dharma and develop alittle wisdom, we begin to have a saner sense of discrimination. We see how ridiculous itwould be to do a certain negative action and to keep repeating it. We will not do this anymore. We will not repeat this ever again, because it is so harmful to others, so harmful toourselves, and so destructive. We realize that this activity is a weakness. We understandthat because of a long history of attachment, it is very difficult to abandon this activity,

but we will try diligently to give it up. In this way we transform our pattern of activities.

The formal way of ceasing to engage in harmful activities is to take some level of moralprecepts, vowing never to do particular harmful acts again. For example, we may takeon one or more of the lay precepts (not killing, not stealing, not indulging in sexualmisconduct, not lying, and not consuming intoxicants). In formal as well as informalways, we discontinue our old patterns of harming ourselves and others.

Khenpo Karthar Rinpoche, Dharma Paths

MORAL PRECEPTS (Shila)

The second paramita is called shila (Tibetan, tsltrim), or ethics. A bettertranslation would be moral precepts, because all the paramitas are involved with ethicsor morality, not just shila. The distinctive feature of shila paramita is that it is involvedwith the taking of certain precepts. In the Mahayana tradition, it is said that withoutprecepts we are like a person without feetwe cannot get a foothold, stand upon theground. As a Mahayana sutra says: Just as you cannot walk without feet, so also canyou not become liberated if you lack ethics or moral precepts. In Tibetan, tsltrim isalways to as tsltrim che kangpa, which means foot of moral precepts. So shila is


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seen as the foundation, that which grounds us in spiritual practice or connects us to theearth.

The paramita of moral precepts has three aspects. The first is related to restraint,as in the precepts against killing and lying. It is important not to yield to such impulsesand act on them; we must use some form of restraint.

The second aspect of the precepts is gathering of wholesomeness, which meansthat its not sufficient simply to restrain oneself

from negative forms of actions; having exercised restraint, one must en engage inpositive deeds. For this reason one is counseled to engage in wholesome mentalattitudes such as contemplation on love, compassion, and affection, and try not to getengrossed in negative emotions such as bitterness, resentment, hostility, and hatred.The term in Tibetan is gewa chodu; gewa means wholesome and chd gathering.So we gather all that is wholesome and positive within ourselves.

The third aspect of the precepts is acting to benefit others, not just ourselves. Whatdistinguishes the Mahayana idea of precepts is this emphasis on benefiting others. Inthe Mahayana tradition, however, the precepts are not to be followed blindly; they havenothing to do with rules and regulations. It is a Mahayana idea that there is no such thingas absolute moral principles. Precepts should be followed skillfully rather than blindly,

which is connected with the Mahayana idea of upaya, skillful means.Moral precepts should also not be followed out of fear of punishment or hope of

reward. This is made very clear in another sutra: Moral precepts are not to be observedfor the sake of kingship, the bliss of heaven, or the position of Indra, Brahma, or Ishvara[that is, to attain the powers of gods]; nor for the enjoyment of wealth, nor the world offorms and other experiences. They are not to be observed out of the fear of hell, ofrebirth among animals or the world of Yama. On the contrary, morals or ethics are to beobserved in order to become like Buddhas and to bring happiness or profit to all beings.Mahayana Buddhists would say that following moral precepts for reward or out of fearmay, in fact, turn out to be an immoral act.


If lacking discipline, we cant even help ourselves,Wishing to benefit others is just a joke.

Therefore, to maintain a disciplineFree of desire for samsara is the practice of a bodhisattva.

Verse 26, The Thirty-Seven Practices of a Bodhisattva, by Ngulchu Thogme, tr. Michele Martin

When misunderstood, the perfections can have a darker side, which ismetaphorically called a demon. The downside of the perfection of discipline is calledthe demon of austerity taking on discipline as a hardship and making it into a strug-

gle. Done right, discipline is taken on joyfully and with a dear understanding of whyengaging in it is good. For example, many people nowadays have given up eating meat.Why would we do that? We should not become vegetarian just because someone sayswe should, or because the Buddha taught that we should riot eat meat, or because it isthe custom where we live, or because giving up meat would give us a good reputation. Ifwe give up eating meat for these reasons, it might be better not to do it at all, becauseour decision is not sincerely motivated.


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In the beginning, we have a certain feeling about not eating meat. Then we can askourselves questions, such as what are the real benefits? After careful consideration, webecome certain that this is the right thing to do. Our answer has to come from within,inspired by real conviction, so that when we do give up eating meat, it does not becomea hardship or a struggle but something we do with joy and intelligence. It is the samewith any discipline in the Vinaya, the Mahayana, or the Vajrayana. Whatever we give up

or whatever we do, we should first feel a connection to the practice and then be veryclear why we are doing this and not something else. When we act this way our disciplinebecomes very inspiring.

17thKarmapa, Ogyen Trinley Dorje, Traveling the Path of Compassion


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This aspect of diligencealways keeping to our commitments andresponsibilitiesis the antidote for procrastination, which is a type of laziness.Procrastination is an insidious fault that can easily become a habit and a trap. Forexample, we might say, Perhaps I can get up earlier tomorrow. Today I will just take iteasy for another few minutesor a half hour or an hour or more. Of course, the nextday we do not get up either, but have an excuse. We say, Today I am really too tired.Tomorrow I will do at least twice as much practice! But the following day, we find the

same excuse. Of course, occasionally we do as we intended.At another time, we may be involved in some kind of entertainment, a festival or asocial gathering. We say, This is so enjoyable, so exciting! I will attend to my practicetomorrow, but today I think I must do this instead. If we are looking for entertainment,this world has everything to offer. It could go on and on, and we could build up quite anunbreakable pattern. With diligence, we can avoid developing such a pattern.

We need to ask ourselves, From the time I was born until now, what have I done inthe world that was really meaningful? What have I done that benefited others and thatbenefited me? In this life, with all the time and energy we have spent over all thoseyears, we may find that only ten percent has been meaningful. I am quite afraid it is notmore than that. What does the future hold for usand how much future is left for us,after all? Here we are, grown-up people. Much of our time has been spent and much of

our time is gone. What have we really done? If we review the situation, it isembarrassing, because our only responsibility is to keep our body mechanisms going.Other than that, there is really not much we need to do for ourselves. We have beeninvolved in many affairs and activities. Of all the things we have done, is there anythingabout which we can say, This is an achievement? Is there anything we can be proudof?

At this point, we must tell ourselves it is time to become responsible and realistic.What can we do that is really beneficial, temporarily and ultimately? We think ofourselves as true practitioners of the Dharma, and we have spent time trying tounderstand the Dharma. We may well conclude that the only important thing is topractice the Dharma. Of course, we must take care of the mundane aspects of our livesand meet our responsibilities. Nevertheless, temporarily and ultimately, it is the practice

of the Dharma that makes most sense. We have wasted so much time that we cannotafford to waste any more of the precious, limited time that is left. We cannot afford toindulge in the destructive, seductive and delusive pattern of procrastination. We mustbecome very determined about this.

mahayana2-paramitas1+2

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