Source elements of the Lotus Sutra, p 225-226In Buddhism this world of ignorance and stupidity is metaphorically called “this shore,” while the ideal realm of enlightenment is “the other shore.” Between the two flows the great ocean of saṃsāra, birth-death. The great vehicle is that which can transport many people at a time to the other shore. The term pāramitā (perfection), a central concept of Mahayana, means literally “gone” (itā) “to the other shore” (pāram). The Mo-ho pan-jo po-lo-mi ching (translated by Kumārajīva in 404, T. 223) states:
What then is the bodhisattva, the mahāsattva, the Mahayana? It is indeed necessary to know, to set out on the great vehicle. Where does this vehicle depart from, where does this vehicle arrive at, where does it remain? Who should board it and set out? . . . The question has been asked what is the bodhisattva, the mahāsattva, and the Mahayana. … The six perfections, these are the bodhisattva, the mahāsattva, the Mahayana. What are these six perfections? They are the perfections of giving [dāna], morality [śīla], forbearance [kṣānti], vigor [vīrya], meditation [samādhi], and wisdom [prajña].
Tag Archives: 6paramitas
Keeping the Six Perfections in Mind
The Six Perfections – generosity, discipline, patience, energy, meditation, and wisdom– help us to be honest about our practice. If our life no longer reflects the awakened way of the Six Perfections, then it is possible that our faith in Namu Myoho Renge Kyo is fading; we may not be dedicating ourselves to its practice and keeping it in our hearts. If we find ourselves slipping into negative habits and qualities such as stinginess, lack of integrity, impatience, laziness, anxiety, and foolishness instead of manifesting the good qualities of the Six Perfections, we should examine our practice to ensure that we have not made it an empty routine or habit. By keeping the Six Perfections in mind, we will be able to honestly examine ourselves, recognize if we have turned from the world of Buddhahood to the lower worlds, and rededicate ourselves to Namu Myoho Renge Kyo. In this way, we do not depend upon the Six Perfections as the cause to attain Buddhahood; rather we take faith in Namu Myoho Renge Kyo as the primary cause that will enable us to attain Buddhahood and thereby manifest the Six Perfections naturally and joyfully.
Lotus SeedsThe Spinning Top of Namu Myoho Renge Kyo
One way to illustrate the Nichiren practice is through the analogy of a top. Just as a top spins on a single point, when we take faith in Namu Myoho Renge Kyo, it becomes the central point upon which our lives turn. If the point of the top remains steady, then the top will not wobble and can continue spinning. Similarly, if we consistently practice Namu Myoho Renge Kyo, our lives will manifest the Six Perfections – generosity, discipline, patience, energy, meditation, and wisdom – which describe a way of life that is strong and centered.
Lotus SeedsGenerosity: Empty Giving
Six Perfections: Buddhism & the Cultivation of Character, p 23-24How should we understand the higher form of generosity – “perfect giving”? The answer can be found throughout the Perfection of Wisdom Sutras, because wisdom is precisely what is needed to perfect generosity. Wisdom is the sixth perfection, the most perfect of the perfections, and the essential ingredient in all the others. Therefore it will need to be considered here in order to complete our understanding of the ideal of perfect generosity.
Perfect wisdom, whether related to generosity or any other dimension of life, consists in the realization of “emptiness,” and it is this teaching that the sutras promulgate from beginning to end. Although emptiness Śūnyatā) was an infrequently used word in the earliest layers of Buddhist literature, when it did make its appearance as the central concept in Mahayana sutras, it was defined in terms that were already familiar in the Pali sutras. To say that something is “empty” is to say that it is subject to continual change, that its existence is wholly dependent on factors outside of itself, and that it has no unchanging core or permanent essence. Making that claim, Mahayana Buddhists invoked the basic Buddhist teachings of impermanence, dependent arising, and no-self. All things are “empty” of their own self-established permanent essence because they are always subject to alteration and revision and because they are composed and defined in terms of what lies outside of them.
The “perfection” of giving incorporates the wisdom of “emptiness” to transform the perspective from which acts of giving occur. When the impermanence, dependence, and insubstantiality of all things are absorbed into one’s worldview down to the level of daily comportment, everything changes. A new, non-self-centered identity gradually emerges, one that entails reciprocity with everything that previously seemed to be other than oneself. This identity dissolves previous habits of self-protection and self-aggrandizement, opening the “self” to others in a connection of compassionate identification. To see how the vision of “emptiness” transforms thinking about generosity or giving, we look closely at passages in the sutras.
Instructing his disciple, Subhūti, in the perfection of generosity, the Large Sutra has the Buddha say: “Do not imagine that the gift is one thing, its fruit another, the donor another, and the recipient another. . . . And why? Because this gift is empty of a gift, its fruit empty of a fruit, and also the donor is empty of a donor and the recipient empty of a recipient. For in emptiness no gift can be apprehended nor its fruit, no donor, and no recipient. And why? Because absolutely those dharmas are empty in their own-being.”
The Buddha says, “Do not imagine.” Imagine what? Do not imagine that the world is divided up into separate self-subsistent entities, the way we ordinarily assume it to be. Do not imagine yourself as one of these isolated entities. Why not? Because all of these seemingly separate “things” are what they are only in connection to other things that make them what they are. Nothing stands on its own, and that is what it means to be “empty” of “own-being.” Applied to the act of giving, we see that the gift is not a gift without a donor and a recipient. Likewise, without the gift, there is no donor, no recipient. Each depends on the others, and when one changes, so do the others.
Wisdom: Guiding the Other Perfections
Six Perfections: Buddhism & the Cultivation of Character, p 232-233Several realizations make wisdom more difficult to imagine than the other five ideals we have examined. Wisdom differs from the others in the extent to which it is readily identifiable and noticeable. When we look for acts of generosity, morality, tolerance, energy, and meditation, we know roughly where to look. Acts of generosity, for example, are located in a certain sphere of our lives; they are easily identified wherever something beneficial is intentionally and freely transferred from one person or group to another. But where do we look to find examples of wisdom? Nowhere in particular, or anywhere. There is no specific domain of wisdom. You can be wise or unwise in any dimension of life. Wisdom can be found at work in all of the other perfections and in everything we do, rather than in its own domain. There is wise giving, wise tolerance, wise eating, wise shopping, and so on. Wisdom appears at a more comprehensive level than the other perfections, and this is how it can guide, encompass, and perfect the other perfections.
Meditation: The Ideal
Six Perfections: Buddhism & the Cultivation of Character, p 214The ideal of this fifth perfection is to live in a meditative frame of mind regardless of whether we happen to be meditating. The goal, therefore, is not always to be meditating, always to be practicing a preparatory activity, but rather to live in the spirit of composure and insight that the practice has produced.
Energy: Powered by Desire
Six Perfections: Buddhism & the Cultivation of Character, p 156-157Desire is the basis of motivation. It is the source of our energy. Without wanting something enough to motivate our will and energize our action, we are unlikely to pursue or get it. Imagine what it would be to eliminate all desire while still living a human life. Without desires we would be inactive and impotent. Lacking ambition, we would be without purposes and plans. Existing in so dispassionate a way that we desire nothing, we would be indifferent to any outcome; we would not care—about anything. Apathetic, that is, lacking pathos and passion, we would be devoid of feelings of any kind as well as the activities and spiritedness that follow from them. Although it is no doubt true that there have been a few aspirants who have understood the Buddha’s enlightenment to be a state of complete desirelessness, this is not the image of the compassionate and energized bodhisattva that we are likely to imagine and admire. A richer and more complete conception of Buddhist enlightenment encompasses and elevates desire rather than rejecting it. …
Those skilled in practices of mindfulness and in the discipline of character know how to assess desires. They consciously evaluate and rank desires, and when some of them are out of accord with chosen purposes—a “thought of enlightenment”—they also know how to extinguish them. Keeping these points in mind, we can still say, in the spirit of traditional forms of Buddhism, that the bodhisattva’s wisdom arises from having eliminated desires, as long as what we mean by that is that enlightenment is incompatible with many of our immature, uncultivated desires. Immature desires—based on a narrow self-understanding—are eliminated in the process of enlarging the sense we have of ourselves to encompass aspects of the world or ourselves previously beyond incorporation. Our very best desires, however—those honed by compassionate elevation of vision—need to be cultivated and maintained. Desire of this kind fuels our energy; it propels our most capacious vision.
Tolerance: Accepting Reality
Six Perfections: Buddhism & the Cultivation of Character, p 121Accepting the reality in which we stand, tolerant people do not indulge in moods of resentment; they do not waste energy resenting that things are as they are. In the grip of resentment, we falsify the world, refusing to face the reality that has come to be. Wise patience does not struggle in this way; it does not exhaust resources of mind and body wishing that things were other than they are. Resentment of the real undermines our best efforts to see what we face and to deal with it constructively. Ideally, the practices of tolerance and patience would release us from the grip of these agitations, freeing the mind to deal with the situation calmly and directly. Letting go of unhelpful distractions, we are in a much better position to participate thoughtfully and effectively in the world.
Morality: Beyond Rigidity
Six Perfections: Buddhism & the Cultivation of Character, p 57-58“Guarding awareness” in the realm of morality, while indispensable, also leads to certain problems. The most significant of these recognized in Buddhist texts is attachment to rules and procedures themselves. “Grasping” the precepts too firmly and too rigidly was thought to prevent the development of more skillful forms of moral awareness. “Clinging” to rules for monks and nuns stands in the way of a deeper moral consciousness, just as craving and attachment cloud perceptions of the world generally. Moreover, attachment to moral rules often undermines the compassionate and liberating connection to other people that morality intends to cultivate in a society. Wherever rule-following becomes mechanical and self-serving, where there is only joyless guarding of one’s own moral standing, there the “perfection” of morality is rendered impossible.
Generosity: Calm and Even-Minded
Six Perfections: Buddhism & the Cultivation of Character, p 21[T]he attitude of the giver and the spirit of the gift are essential to the practice of generosity. Calm and even-minded, the enlightened donor is not moved by anything but the welfare of human beings and the openness of heart entailed in noble giving. Therefore, no thought is given to the rewards or “fruit” that inevitably flow back to the donor from a genuine act of generosity. Although there will be rewards that are a natural consequence of an act of giving, focus on those “fruits” demean and undercut the act. The higher and more selfless the conception of the gift, the greater is the perfection of giving. Thus the Large Sutra ends a section on the perfection of generosity by warning that the bodhisattva “does not aspire for any fruit of his giving which he could enjoy in Saṃsāra, and it is only for the purpose of protecting beings, of liberating them, that he courses [i.e., trains] in the perfection of giving.” Indeed, any attitude of self-congratulation on the part of the practitioner of giving is disdained. Self-satisfaction in a good deed displays the weakness of that act of generosity; it demonstrates that the motive and self-conception behind it are still immature. Coveting neither reward nor honor nor gratitude, the bodhisattva gives simply because a need exists. He gives anything, including himself, for the sake of others and in so doing meditates on the idea that “what is my very own this is yours.”