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 our
Buddha-nature, we would see ourselves going from one realm to another, one solar
system 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, very
busy 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 the
ten paramitas and the eight-fold noble path. The eight-fold noble path is not exclusive to
the Mahayana, but it is clearly emphasized in it. These paramitas and this eight-fold path
describe the details of how to go about solving obstacles and developing positive
conditions, 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 well
as benefiting others, is to follow the Dharma by learning and putting into practice the
Mahayana teachings. But for this practice to become the foundation of your life, you
must 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 and
confidence, you will fulfill your destiny by experiencing awakening or
enlightenment. Having done this, there is no doubt that you will be in a position to
benefit others. Not only could you benefit human beings, but also sentient beings
in general. In this respect, the teachings are very fruitful. There are many
different methods or skillful means, which we can apply to our own lives. The
teachings speak of the six perfections of the path: perfection of generosity,
perfection of discipline, perfection of patience, perfection of meditation, perfection
of effort, and the perfection of wisdom. We can work toward perfecting ourselves
in such a way that through inherent potential we develop our destiny while
spontaneously benefiting others. Willingness as well as capability to benefit other
beings comes through the development of the remaining four perfections of
fruition (another of Buddha's teachings), which concern the perfection of skillful
means, perfection of strength, perfection of prayer, and the perfection of fruition.
www.kagyu.org/kagyulineage/buddhism/int/intqa.php

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

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Dharma Paths, by Khenpo Karthar Rinpoche, Chapter 5, pp. 109-117

Jewel Ornament of Liberation, by Je Gampopa, tr. Khenpo Konchok Gyaltsen, Snow Lion
Publications
Jewel Ornament of Liberation, by Je Gampopa, tr. Thrangu Rinpoche, Zhyisil Chokyi GhaTsal
Four Foundations of Buddhist Practice, by Thrangu Rinpoche
The Four Ordinary Foundations, Khenpo Karthar Rinpoche,
www.kagyu.org/kagyulineage/buddhism/dha/dha03.php
Karma Chakmes Mountain Dharma, Vol. 1, Khenpo Karthar Rinpoche, pp. 40-64, pp. 201-204, pp.
124-131, 154-165, 197-210
Torch of Certainty, Jamgon Kongtrul, Ch. 1, The Four Ordinary Foundations
The Four Contemplations that Turn the Mind, Mingyur Rinpoche,
www.rinpoche.com/teachings/mingyur.htm
The Essence of Buddhism, by Traleg Kyabgon Rinpoche - Chapter 6, pp. 42-50
Karma Chakmes Mountain Dharma, Vol. 1, Khenpo Karthar Rinpoche
The Four Immeasurables in Transforming Mental Afflictions, Khenpo Karthar Rinpoche

Review of The Four Thoughts that Turn the Mind

We have seen that the first thought is to appreciate that obtaining a precious
human birth is not easy. The second is to recognize that because this precious human
birth is impermanent we should practice as soon and quickly as possible. Third is karma
and its result, knowing that if we act positively through body, speech, and mind we
experience happiness, and if we act negatively we experience suffering. Fourth, we
understand that the nature of samsara is suffering. These are sometimes called the four
thoughts that turn the mind to Dharma, or the four ordinary foundations. They are the
basis or foundation of all Dharma practice.
Lama Ganga, The Four Thoughts
www.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 DI
First, this precious human birth, so favorable for the practice of the dharma,
THOP KA JIK LA DA R DN Y JA
Is hard to obtain and easily lost. At this time, I must make this meaningful.
NYI PA N CH THAM CH MI TAK CHING
Second, the world and all its inhabitants are impermanent.
G SU DRO WAY TSHE SOK CHU BUR DRA
In particular, the life of each being is like a water bubble.
NAM CHI CHA M SHI TSHE RO RU GYUR
It is uncertain when I will die and become a corpse.
DE LA CH KYI PHEN CHIR TSON P DRUP
As 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 WAR
Third, at death there is no freedom, and karma takes its course.
LE NI DAK GIR JA CHIR DIK PA PANG
As I create my own karma, I should therefore abandon all unwholesome action,
GE WAY JA W TAK TU DA WAR JA
And always devote my time to wholesome action.
ZH SAM NYIN R RANG GYU NYI LA TAK
With this in mind, I must observe my mind-stream each day.

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ZHI PA KHOR WAY N DROK D JOR SOK

Fourth, just like a feast before the executioner leads me to my death,
DUK NGAL SUM GYI TAK TU NAR WAY CHIR
The homes, friends, pleasures, and possessions of samsara
S SAR THRI PAY SHE MAY GA TN TAR
Cause me continual torment by means of the three sufferings.
ZHEN THRI CH N TSN P JANG CHUP DRUP
I 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 means
removal: the desire to remove the root of suffering from every individual so that the
individual no longer experiences the suffering mental state of conceptions and thought.
Chup means acquainted: developing and establishing happiness within the heart or mind
of living beings so strongly that it becomes very familiar. Sem means mind, so jangchupsem means a mind that wishes to remove suffering and establish happiness. When the
syllable pa is added to jangchup-sem, it becomes a noun and indicates a person who
possesses such a mind.
Thrangu Rinpoche, The Bodhisattva Vow
Bodhichitta has two aspects. Ultimate bodhichitta refers to the nature of the mind
itself or what we call Buddha-nature. Relative bodhichitta is the cultivation and
generation of compassionIf we want to obtain enlightenment by becoming a
Bodhisattva (changchup sempa or awakening being), it is necessary to actualize
wisdom and compassion.
Traleg Rinpoche, The Essence of Buddhism

Aspiration Bodhicitta and the Bodhisattva Vow

The 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 come
to recognize that the root of all happiness is bodhicitta. Secondly, having developed
bodhicitta, not only do we experience our own happiness that is free from suffering, but
with the bodhisattva vow, we are able to benefit others by giving happiness and
removing suffering. The third benefit of obtaining the bodhisattva vow and developing
bodhicitta is that since we all have our greatest enemy within ourselves, the conflicting
emotions, through which we experience endless suffering, it is bodhicitta that gives us
the strength to overcome these conflicting emotions. The fourth benefit of developing
pure 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 and
sufficient 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 mind
itself or what we call Buddha-nature. Relative bodhichitta is the cultivation and
generation of compassion. In order to develop this, its not sufficient to just think, From
now 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 to
make 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 the
Buddhas, and likewise, in the dharma, and in the assembly of bodhisattvas.
Just as Buddhas of the past gave rise to bodhicitta followed the
bodhisattva 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, as
they did, become proficient.

Aspiration Bodhicitta and Application Bodhicitta

When we meditate on love and compassion, we develop bodhicitta, which means
enlightened attitude or bodhisattva mind. To obtain such a mind or attitude, we have to
first engender love and compassion in ourselves. Loving-kindness is engendered
through relative truth and compassion through absolute truth. As we meditate on these
two 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 actually
entering 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 cultivate
bodhicitta (the enlightened mind of awakening) by receiving the instructions on the four
immeasurables and by contemplating them in order to meditate correctly. The four
immeasurables that embrace all living beings and exclude no one are:
immeasurable love, immeasurable compassion, immeasurable joy, and
immeasurable 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 contemplates
that everybody was once ones kind and dear parent. Knowing that one wants to be
happy 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 know
how to attain reliable happiness and how to actually eliminate suffering due to the force
of ignorance, they endlessly wander in the vicious rounds of samsara. One generates
genuine love for them by wishing that everyone has ultimate, lasting happiness and by
praying: May all beings enjoy happiness and have whatever causes true and reliable
happiness. This is the first immeasurable contemplation.

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Cultivating genuine love weakens and eventually relinquishes any ill-will and bad
feelings that one might have. Genuine love is the basis for having compassion. If one
has genuine love for others, then ones intentions and actions will change. One doesnt
only wish that everybody has happiness and its causes, but one has the sincere wish
that they be free of suffering and its causes, which is what having genuine compassion
means.
What is the cause of suffering? Ignorance that makes one cling to duality. One
understands that sentient beings in the six realms of conditioned existence experience
the three kinds of mental anguish and physical pain due to ignorance. We understand
that no single living being wants to suffer, but does so on account of karma (the
infallible law of cause and effect). We learn to feel for their situation and pray: May all
living beings be free of suffering and whatever causes suffering. This is the second
immeasurable contemplation, that of genuine compassion. Cultivating genuine
compassion 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. We
feel joy that they have fortunate conditions and circumstances, which is the third
immeasurable contemplation, that of genuine joy. Increasing our joy about others
beneficial accomplishments and their prosperity weakens and eventually eliminates any
hesitations we might have and our despondency to be there for others.
We realize that the frustration and anguish that living beings feel are based upon
their wish to be happy and to be free of suffering, their fear of losing any happiness they
have accomplished for themselves, and their fear of experiencing pain. With such hopes
and fears in mind, they accept whoever and whatever they think will help them achieve
their aims and reject whoever and whatever obstructs them. Being biased and
prejudiced, they increase their attachment and aversion, which are the source of
suffering. We pray: May all living beings abide in great equanimity that is free of
attachment and aversion to things that are near and things that are far. This is the fourth
immeasurable contemplation, that of immeasurable equanimity, i.e., impartiality.
Cultivating genuine equanimity weakens and eventually helps us overcome our biased
feelings of sympathy for some and antipathy towards others.
Our deeply rooted immeasurable love, immeasurable compassion, immeasurable
joy, and immeasurable equanimity are the four immeasurables. But how should the
description immeasurable be understood? It does not refer to quantity. As explained in
my lecture on The Right View, Right Meditation, and Right Actions, one needs to be
impartial if one wants to practice meditation correctly and one needs non-discursive
wisdom-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 wisdomawareness. Lord Buddha taught us to develop and cultivate bodhicitta, which cannot be
immeasurable as long as one does not have genuine love, compassion, joy, and
equanimity. Unifying the practice of skilful means with the study of wisdom-awareness
engenders an immeasurable frame of mind, and, having accomplished this aim, ones
love, 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 with
the sixth paramita, which actually means being free of believing in the true existence of a
subject, 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 receives
anything truly existing through an action that is not real either. Perfection means not
clinging to those factors while performing the first five paramitas. Having realized
emptiness, i.e., having attained the sixth paramita, one has realized non-duality, i.e., one
has a non-discursive and impartial state of mind in that one is free from clinging to any
mental constructs and fabrications. Therefore, when one has genuine love and genuine
compassion, 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 The
Jewel Ornament of Liberation, stress that practicing skilful means together with wisdomawareness is indispensable if one aspires to accomplish the goal, which is realization of
buddhahood.
Disciples of Buddhism know that emptiness is a central topic of study, but many
students make the mistake and think that it isnt necessary to accumulate merit by
engaging in virtuous activities when they learn about emptiness. Traditionally, such an
attitude is called decorating oneself with emptiness. Anybody who decorates himself or
herself with emptiness hasnt understood that skilful means and wisdom-awareness
must be practiced together. In the same way, many students make the mistake of
thinking that it isnt necessary to accumulate wisdom and as a result have false
expectations and experience fear and frustration when things go wrong. They, too,
havent understood that skilful means and wisdom-awareness must be practiced
together. By the virtue of uniting the practice of skilful means and the study of wisdomawareness while following the path, disciples accumulate merit and wisdom.
The accumulation of wisdom means that by relinquishing emotional obscurations
or obscurations of disturbing emotions that prevent one from becoming free from
samsara, one achieves realization of emptiness and knows how things really are, which
is the first purpose of practice. The accumulation of merit means that by relinquishing
obscurations of knowledge that prevent one from gaining accurate knowledge, one
knows how things manifest and achieves realization of skilful means, which is the
second purpose of practice. An accomplished practitioner is more and more able to
effortlessly help all living beings in accordance with their propensities, abilities, wants
and 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 Compassion by 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 the
benefit of beings, and the action by which that enlightenment is achieved], in addition to
gaining an intellectual understanding of bodhicitta from the teachings, it is important to
have a practical experience of the practice of bodhicitta. To that end, there is a
meditation practiced called Sending and Receiving (tong len in Tibetan) that can help
you develop the enlightened attitude.
When you do this short meditation, first sit in the meditation posture, relaxing your
body and sitting rather comfortably. Then breathe naturally and normally, following the
natural course of your breath. Imagine that with the exhalation of your breath, whatever
merit you have accumulated from beginningless time, are accumulating now, and will
accumulate in all future time, radiates toward all sentient beings. Just as when the sun
shines, the rays of light radiate toward all places, so with your exhalation, these positive
qualities radiate, bringing happiness, well-being, comfort, health, and longevity to all
beings 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 sentient
beings merges with you, and this uproots the suffering and confusion of the sentient
beings. Because of the strength of bodhicitta the power of your sincere attitude of
wanting to benefit beings as soon as the suffering merges with you, it dissolves into
nothing and disappears. It is just as if you had collected some dust together into a little
pile and a strong wind blew it away. Inhaling and exhaling in this way, meditate for a
short 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 already
inherent in all living beings, and the relative aspect refers to compassion. The first of
these, the absolute aspect, is related more to wisdom, while the relative aspect is related
more to compassion. If we want to obtain enlightenment by becoming a Bodhisattva, it is
necessary to actualize wisdom and compassion. This is done by the practice of what are
called the six paramitas, or transcendental actions.
Para in Sanskrit literally means the other shore. Here it means going beyond our
own notion of the self. From the Buddhist point of view in general, and from the
Mahayana point of view in particular, if we want to progress properly on the path, we
need to go beyond our conventional understanding of the self. So when we say that
paramita means transcendental action, we mean it in the sense that actions or
attitudes are performed in a non-egocentric manner. Transcendental does not refer to
some external reality, but rather the way in which we conduct our lives and perceive the
worldeither in an egocentric or a non-egocentric way. The six paramitas concerned
with 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 mahayana
level, we generate the enlightened attitude of wishing to give happiness and joy to all
beings, to remove their pain and suffering, and to establish them all in a state of
unchangeable happiness. As we travel this path, there are specific mahayana practices
that we develop. These are the six perfections or six paramitas: generosity,
discipline, patience, enthusiastic effort, meditation, and wisdom. These six practices include everything necessary to follow the path of the bodhisattvas. None can be
omitted; 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 of
generosity is presented first. If we cannot begin to let go of our involvement in mundane
existence 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 up
eating or wearing clothes. We can lead a comfortable life and have enough to meet our
needs without being dominated by the material world. By developing generosity, we are
letting go of material things, which seem especially real to us. This is something we can
all do and understand at a beginning level. Practicing generosity helps us accumulate
merit 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 Bodhisattvabhuini, a very important Mahayana text, defines it as an unattached and spontaneous
mind, and the dispensing of gifts and requisites in that state of mind. The essence of
generosity is giving without any attachment or expectations, without thought of receiving
something in return. It is doing something purely for its own sake, with no strings
attached.
In the Mahayana tradition, generosity has three aspects. The first is practicing
generosity on the material level. This means that we are able to extend ourselves and
not hesitate to help people in need, and that we dont become so attached to our
possessions that we cannot share them. This type of generosity works on the physical
level by relieving peoples physical pain and deprivation.
The second aspect is practicing generosity by giving protection, by protecting
peoples 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 that
person. If we suspect that the child next door is being abused, we dont think that the
child 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 given
moment to save a life. This extends even further, because it is not only human life that
needs 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 or
she doesnt just shoot through, as they say, but stops to do something to save that
animals life. Giving protection is called the generosity of fearlessness.
The third type of generosity is that of giving spiritual teachings and advice. In the
Mahayana literature it is clearly stated that there are three aspects to this: the first is the
object of generosity, the person to whom we might direct such teachings. This person
needs 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, nothing
will be achieved. So we dont go around saying, Avon calling! People may say, Go
away, I dont want to listen to you! Why then should we persist? But if a person is openminded, then the situation is workable. So the object or person to whom the teachings
are directed should be kept in mind.
The second aspect is the intention. When we want to impart teachings or give
advice, we must do it with a pure intention, not sullied by thinking that we are better or
know more than the person we are trying to help. The teachers motivation should be
pure 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 only
increase the delusions already present in the people receiving teachings.
Traleg Kyabgon Rinpoche, The Essence of Buddhism

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 directly

counteracts our attachments.
When we help others, we should do so with all intelligence that is able to analyze
the situation. True generosity requires some wisdom--a clear understanding of ourselves
who are giving, what we are giving, and to whom we are giving. If we give using our
intelligence, then generosity benefits both ourselves and others. We should not give just
for the sake of giving or from an old habit. Further, in the process of giving, we should
not become distracted, for losing our focus diminishes the scope and effect of our
activity. When we are generous and wise, our giving benefits others and also helps us to
deepen our practice as we move along the path.
17th Karmapa, 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. 150-154
Jewel Ornament of Liberation, by Je Gampopa, Ch. 13, tr. Khenpo Konchok Gyaltsen
The Essence of Buddhism, by Traleg Kyabgon Rinpoche, Ch. 7
Traveling the Path of Compassion, by 17th Karmapa, Ogyen Trinley Dorje, Ch. 15

THE PERFECTION OF DISCIPLINE

The second of the six perfections is discipline, which is shila in Sanskrit. Discipline has
three aspects. The first is not harming others or ourselves, the second is doing what is
wholesome and virtuous for ourselves, and the third is helping others.
The first aspect of discipline is making a commitment not to do harmful things to
ourselves and others. When we become practitioners of the Dharma, we are expected to
change our attitudes and conduct from what they were before we practiced the Dharma.
Our behavior is expected to become permanently more wholesome and virtuous. When
we 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 of
activities that were harmful to ourselves and harmful to others. Now we are practitioners
of the Dharma. With the knowledge we have now and the transformation we are trying to
bring 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 both
informally and formally. Informally, as we begin to understand the Dharma and develop a
little wisdom, we begin to have a saner sense of discrimination. We see how ridiculous it
would be to do a certain negative action and to keep repeating it. We will not do this any
more. We will not repeat this ever again, because it is so harmful to others, so harmful to
ourselves, and so destructive. We realize that this activity is a weakness. We understand
that 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 moral
precepts, vowing never to do particular harmful acts again. For example, we may take
on one or more of the lay precepts (not killing, not stealing, not indulging in sexual
misconduct, not lying, and not consuming intoxicants). In formal as well as informal
ways, 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 better
translation would be moral precepts, because all the paramitas are involved with ethics
or morality, not just shila. The distinctive feature of shila paramita is that it is involved
with the taking of certain precepts. In the Mahayana tradition, it is said that without
precepts we are like a person without feetwe cannot get a foothold, stand upon the
ground. As a Mahayana sutra says: Just as you cannot walk without feet, so also can
you not become liberated if you lack ethics or moral precepts. In Tibetan, tsltrim is
always 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 the
earth.
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 impulses
and act on them; we must use some form of restraint.
The second aspect of the precepts is gathering of wholesomeness, which means
that its not sufficient simply to restrain oneself
from negative forms of actions; having exercised restraint, one must en engage in
positive deeds. For this reason one is counseled to engage in wholesome mental
attitudes such as contemplation on love, compassion, and affection, and try not to get
engrossed 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. What
distinguishes the Mahayana idea of precepts is this emphasis on benefiting others. In
the Mahayana tradition, however, the precepts are not to be followed blindly; they have
nothing to do with rules and regulations. It is a Mahayana idea that there is no such thing
as 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 observed
for 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 of
forms and other experiences. They are not to be observed out of the fear of hell, of
rebirth among animals or the world of Yama. On the contrary, morals or ethics are to be
observed 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 fear
may, in fact, turn out to be an immoral act.
Traleg Kyabgon Rinpoche, The Essence of Buddhism

If lacking discipline, we cant even help ourselves,

Wishing to benefit others is just a joke.
Therefore, to maintain a discipline
Free 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 is

metaphorically called a demon. The downside of the perfection of discipline is called
the demon of austerity taking on discipline as a hardship and making it into a struggle. Done right, discipline is taken on joyfully and with a dear understanding of why
engaging 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 says
we should, or because the Buddha taught that we should riot eat meat, or because it is
the custom where we live, or because giving up meat would give us a good reputation. If
we give up eating meat for these reasons, it might be better not to do it at all, because
our decision is not sincerely motivated.

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In the beginning, we have a certain feeling about not eating meat. Then we can ask
ourselves questions, such as what are the real benefits? After careful consideration, we
become 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 become
a hardship or a struggle but something we do with joy and intelligence. It is the same
with 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 very
clear why we are doing this and not something else. When we act this way our discipline
becomes very inspiring.
17th Karmapa, Ogyen Trinley Dorje, Traveling the Path of Compassion

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This aspect of diligencealways keeping to our commitments and

responsibilitiesis the antidote for procrastination, which is a type of laziness.
Procrastination is an insidious fault that can easily become a habit and a trap. For
example, we might say, Perhaps I can get up earlier tomorrow. Today I will just take it
easy for another few minutesor a half hour or an hour or more. Of course, the next
day 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 a
social gathering. We say, This is so enjoyable, so exciting! I will attend to my practice
tomorrow, 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 an
unbreakable 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 in
the world that was really meaningful? What have I done that benefited others and that
benefited me? In this life, with all the time and energy we have spent over all those
years, we may find that only ten percent has been meaningful. I am quite afraid it is not
more 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 is
embarrassing, 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 been
involved in many affairs and activities. Of all the things we have done, is there anything
about which we can say, This is an achievement? Is there anything we can be proud
of?
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 of
ourselves as true practitioners of the Dharma, and we have spent time trying to
understand the Dharma. We may well conclude that the only important thing is to
practice the Dharma. Of course, we must take care of the mundane aspects of our lives
and 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 cannot
afford to waste any more of the precious, limited time that is left. We cannot afford to
indulge in the destructive, seductive and delusive pattern of procrastination. We must
become very determined about this.

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