The Six Paramitas - Kṣanti Paramitas (3/6)

 

Paramita means perfection the noblest, most excellent, highest qualities. 

It symbolises the crossing from the shore of confusion and suffering to the shore of liberation and enlightenment. It groups the six actions to be performed to reach a state of realisation.

The six paramitas, or transcendent perfections, are an essential concept in the practice of Mahayana Buddhism. They are so fundamental, in fact, that the “Vehicle of the Perfections” is a synonym for Mahayana itself. The Pali or Theravada tradition also includes perfections, referred to as paramis, but a discussion of these is out of the scope of this article.

“If we want to obtain enlightenment by becoming a Bodhisattva, it is necessary to actualize wisdom and compassion. This is done through the practice of what are called the six paramitas, or 'transcendental actions.' 

What are the six Paramitas of Buddhism?

The six are generally translated as: 

1. Generosity, 
2. Discipline, 
3. Patience, 
4. Diligence, 
5. Meditative concentration,  
6. Wisdom.   

Some lists enumerate ten paramitas, the last four of which are aspects of the wisdom paramita and are skillful means, strength, aspiration, and primordial wisdom. These align with the ten stages of the Bodhisattva path. 

It symbolises the crossing from the shore of confusion and suffering to the shore of liberation and enlightenment. It groups the six actions to be performed to reach a state of realisation.

The six paramitas, or transcendent perfections, are an essential concept in the practice of Mahayana Buddhism. They are so fundamental, in fact, that the “Vehicle of the Perfections” is a synonym for Mahayana itself. The Pali or Theravada tradition also includes perfections, referred to as paramis, but a discussion of these is out of the scope of this article.

“If we want to obtain enlightenment by becoming a Bodhisattva, it is necessary to actualize wisdom and compassion. This is done through 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. 

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 to the way in which we conduct our lives and perceive the world—either in an egocentric or a non-egocentric way. The six paramitas are concerned with the effort to step out of the egocentric mentality.”

What are the six paramitas in Buddhism? The six perfections are : 

1) Generosity (Dana)  - Perfection of Generosity is about more than just charitable giving. It is generosity as an expression of selflessness and an acknowledgment that we all coexist with each other. Without attaching to possessions or to ourselves, we live to benefit all beings.  

Perfection of Generosity, the first of the six paramitas, is defined as an attitude of giving. Generosity is divided into :

• material giving,
• giving the Dharma, and
• giving protection from fear.

You should practice these three kinds of generosity according to your capacity. At the very least, you should offer sur (burnt offerings) and water tormas, since this offering incorporates all three kinds of giving. 

2) Ethical Self-Discipline (Sila) - Ethical self-discipline is where we refrain from destructive behaviour by realising its disadvantages. Its benefits are:

• It enables us to avoid all of the problems that arise from acting, speaking, and thinking harmfully. It creates a basis of trust with others, which is the foundation for true friendship.
• It helps us to overcome our compulsive negative behaviour and develop self-control, leading to a calmer, more stable mind.

It prevents us from hurting others. 

3) Patience (Ksanti) - Patience, the third of the six paramitas, is defined as the ability not to be perturbed by anything. It is the subject of the sixth *Bodhicharyavatara.

* Bodhicharyavatara An Introduction to the Bodhisattva's Way of Life is Shantideva's classic guide to the Mahayana path.  Tsoknyi Rinpoche said:

The Bodhicharyavatara teaches the complete Mahayana path to enlightenment, including all necessary preliminary, main, and concluding practices. A perfect path in itself, it is also, at the same time, a perfect support for all practitioners of the Vajrayana teachings in general. Practitioners learn how to develop the motivation of Bodhichitta as well as how to carry out the application of the six paramitas, or transcendental perfections. They learn how to fuse their practice of bodhichitta and the five first perfections with the sixth perfection, wisdom.

Opportunity for patience - "Patience consists of being patient when wronged, having the patience to bear hardships for the Dharma, and having the patience to bear the profound truth without fear."

"There are various situations that require our patience, beginning with the following four:

• When someone treats us with contempt,
• Addresses us with harsh words,
• Slanders us behind our backs,

Or causes us pain. 

And similarly, when these four are done to our teachers or our friends and relatives,

Or:

• When our enemies and those who oppose us find pleasure and wellbeing,
• When they receive honours and rewards,
• When they are offered praise,
• Or when people speak well of them.

In addition, there are also those situations in which their opposites, the twelve desirable circumstances, are prevented from occurring, making a total of twenty-four opportunities for us to practice patience.

When any of these occur, we must avoid becoming disheartened by the events themselves or the suffering they bring and instead accept the suffering. We must not become angry with those involved, but disregard the harm they do to us and settle the mind in meditation upon the reality of profound emptiness.

In this way, by multiplying each instance a further three times, we arrive at seventy-two types of patience in which to train." 

Donations for our Buddhist research and development

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in 2008, we have been effortlessly providing free distribution of Dharma posts and articles throughout the previous 14 years. We have exceptionally constrained support and do not receive subsidies or funding from people in general.

 

Please help us develop our Dharma activities that will not only benefit you but all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us enhance our work and accomplish more for a better and brighter future.

 

Thank you for reading. May you find peace and great bliss. With your support, it helps to spread the Buddha’s precious teachings and turn the Dharma wheels in the world.

 

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease.

But increase further and further.

 

Dedication of Merit

By this merit, may we then obtain omniscience then.

Having defeated the enemies wrongdoings

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness, and death.

 

*Note

I do not own or infringe any copyright on the picture(s).

Picture(s) courtesy and credit to the rightful distributors and/or studios

The picture(s) are intended for editorial use only.

The Six Paramitas - Sila Paramitas (2/6)

Paramita means perfection the noblest, most excellent, highest qualities. 

It symbolises the crossing from the shore of confusion and suffering to the shore of liberation and enlightenment. It groups the six actions to be performed to reach a state of realisation.

The six paramitas, or transcendent perfections, are an essential concept in the practice of Mahayana Buddhism. They are so fundamental, in fact, that the “Vehicle of the Perfections” is a synonym for Mahayana itself. The Pali or Theravada tradition also includes perfections, referred to as paramis, but a discussion of these is out of the scope of this article.

“If we want to obtain enlightenment by becoming a Bodhisattva, it is necessary to actualize wisdom and compassion. This is done through the practice of what are called the six paramitas, or 'transcendental actions.' 

What are the six Paramitas of Buddhism?

The six are generally translated as: 

1. Generosity, 
2. Discipline, 
3. Patience, 
4. Diligence, 
5. Meditative concentration,  
6. Wisdom.   

Some lists enumerate ten paramitas, the last four of which are aspects of the wisdom paramita and are skillful means, strength, aspiration, and primordial wisdom. These align with the ten stages of the Bodhisattva path. 

It symbolises the crossing from the shore of confusion and suffering to the shore of liberation and enlightenment. It groups the six actions to be performed to reach a state of realisation.

The six paramitas, or transcendent perfections, are an essential concept in the practice of Mahayana Buddhism. They are so fundamental, in fact, that the “Vehicle of the Perfections” is a synonym for Mahayana itself. The Pali or Theravada tradition also includes perfections, referred to as paramis, but a discussion of these is out of the scope of this article.

“If we want to obtain enlightenment by becoming a Bodhisattva, it is necessary to actualize wisdom and compassion. This is done through 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. 

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 to the way in which we conduct our lives and perceive the world—either in an egocentric or a non-egocentric way. The six paramitas are concerned with the effort to step out of the egocentric mentality.”

What are the six paramitas in Buddhism? The six perfections are : 

1) Generosity (Dana)  - Perfection of Generosity is about more than just charitable giving. It is generosity as an expression of selflessness and an acknowledgment that we all coexist with each other. Without attaching to possessions or to ourselves, we live to benefit all beings.  

Perfection of Generosity, the first of the six paramitas, is defined as an attitude of giving. Generosity is divided into

• material giving,
• giving the Dharma, and
• giving protection from fear.

You should practice these three kinds of generosity according to your capacity. At the very least, you should offer sur (burnt offerings) and water tormas, since this offering incorporates all three kinds of giving. 

2) Ethical Self-Discipline (Sila)

Ethical self-discipline is where we refrain from destructive behaviour by realising its disadvantages. Its benefits are:

• It enables us to avoid all of the problems that arise from acting, speaking, and thinking harmfully. It creates a basis of trust with others, which is the foundation for true friendship.
• It helps us to overcome our compulsive negative behaviour and develop self-control, leading to a calmer, more stable mind.
• It prevents us from hurting others.

Donations for our Buddhist research and development

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in 2008, we have been effortlessly providing free distribution of Dharma posts and articles throughout the previous 14 years. We have exceptionally constrained support and do not receive subsidies or funding from people in general.

 

Please help us develop our Dharma activities that will not only benefit you but all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us enhance our work and accomplish more for a better and brighter future.

 

Thank you for reading. May you find peace and great bliss. With your support, it helps to spread the Buddha’s precious teachings and turn the Dharma wheels in the world.

 

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease.

But increase further and further.

 

Dedication of Merit

By this merit, may we then obtain omniscience then.

Having defeated the enemies wrongdoings

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness, and death.

 

*Note

I do not own or infringe any copyright on the picture(s).

Picture(s) courtesy and credit to the rightful distributors and/or studios

The picture(s) are intended for editorial use only.

The Six Paramitas - Dana Paramitas (1/6)

 

Paramita means perfection the noblest, most excellent, highest qualities. 

It symbolises the crossing from the shore of confusion and suffering to the shore of liberation and enlightenment. It groups the six actions to be performed to reach a state of realisation.

The six paramitas, or transcendent perfections, are an essential concept in the practice of Mahayana Buddhism. They are so fundamental, in fact, that the “Vehicle of the Perfections” is a synonym for Mahayana itself. The Pali or Theravada tradition also includes perfections, referred to as paramis, but a discussion of these is out of the scope of this article.

“If we want to obtain enlightenment by becoming a Bodhisattva, it is necessary to actualize wisdom and compassion. This is done through 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. 

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 to the way in which we conduct our lives and perceive the world—either in an egocentric or a non-egocentric way. The six paramitas are concerned with the effort to step out of the egocentric mentality.”

The six are generally translated as generosity, discipline, patience, diligence, meditative concentration, and wisdom. Some lists enumerate ten paramitas, the last four of which are aspects of the wisdom paramita and are skillful means, strength, aspiration, and primordial wisdom. These align with the ten stages of the Bodhisattva path. 

What are the six paramitas in Buddhism? The six perfections are : 

1) Generosity (dana)  - Perfection of Generosity is about more than just charitable giving. It is generosity as an expression of selflessness and an acknowledgment that we all coexist with each other. Without attaching to possessions or to ourselves, we live to benefit all beings.  

Perfection of Generosity, the first of the six paramitas, is defined as an attitude of giving. Generosity is divided into

• material giving,
• giving the Dharma, and
• giving protection from fear.

You should practice these three kinds of generosity according to your capacity. At the very least, you should offer sur (burnt offerings) and water tormas, since this offering incorporates all three kinds of giving. 

The four kinds of generosity

• Giving material things
• Giving the Dharma
• Giving protection against fear
• Giving love 
  
  Maitreya Bodhisattva says:

Generosity, in which adverse factors have disappeared,
Endowed with wisdom that is non-conceptual,
Completely fulfils all wishes,
And brings all beings to maturity at the three levels.

Maitreya, Ornament of Mahayana Sutras, XVII, 8

Donations for our Buddhist research and development

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in 2008, we have been effortlessly providing free distribution of Dharma posts and articles throughout the previous 14 years. We have exceptionally constrained support and do not receive subsidies or funding from people in general.

 

Please help us develop our Dharma activities that will not only benefit you but all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us enhance our work and accomplish more for a better and brighter future.

 

Thank you for reading. May you find peace and great bliss. With your support, it helps to spread the Buddha’s precious teachings and turn the Dharma wheels in the world.

 

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease.

But increase further and further.

 

Dedication of Merit

By this merit, may we then obtain omniscience then.

Having defeated the enemies wrongdoings

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness, and death.

 

*Note

I do not own or infringe any copyright on the picture(s).

Picture(s) courtesy and credit to the rightful distributors and/or studios

The picture(s) are intended for editorial use only.

The Six Paramitas of Buddhism

Paramita means perfection the noblest, most excellent, highest qualities. 

It symbolises the crossing from the shore of confusion and suffering to the shore of liberation and enlightenment. It groups the six actions to be performed to reach a state of realisation.

The six paramitas, or transcendent perfections, are an essential concept in the practice of Mahayana Buddhism. They are so fundamental, in fact, that the “Vehicle of the Perfections” is a synonym for Mahayana itself. The Pali or Theravada tradition also includes perfections, referred to as paramis, but a discussion of these is out of the scope of this article.

“If we want to obtain enlightenment by becoming a Bodhisattva, it is necessary to actualize wisdom and compassion. This is done through 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. 

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 to the way in which we conduct our lives and perceive the world—either in an egocentric or a non-egocentric way. The six paramitas are concerned with the effort to step out of the egocentric mentality.”

The six are generally translated as generosity, discipline, patience, diligence, meditative concentration, and wisdom. Some lists enumerate ten paramitas, the last four of which are aspects of the wisdom paramita and are skillful means, strength, aspiration, and primordial wisdom. These align with the ten stages of the Bodhisattva path. 

What are the six paramitas in Buddhism? The six perfections are : 

1. Generosity (dana), 
2. Morality (sila), 
3. Patience (kṣanti), 
4. Vigor/diligence (vīrya), 
5. Concentration (dhyana),
6. Wisdom (prajna).

What are the six paramitas of Dana? Dana Paramita are as follows:

1. Generosity, 
2. Giving of oneself, 
3. Giving time and support where needed 
4. when needed, 
5. With no thought of return. 
   

Why are the 6 paramitas important?

The six perfections are important as they allow a Buddhist the opportunity and the means to follow the Buddha's Dhamma (Dharma) . This allows them to reach enlightenment , which is what all Buddhists attempt to achieve in their lifetime.

What makes perfection, or paramita, perfect? 

The perfection of wisdom is the realisation of emptiness. This is required in order to realise the remaining perfections, so this is where we begin. The word “realisation” makes it sound like something that can happen in a single moment. That is not the case. The realisation of emptiness takes time as well as regular practice of Shamata and Vipassana.

Emptiness is a vast topic. In summary, it means that nothing exists on its own without relying upon other things, that all things exist as interdependent phenomena.

Donations for our Buddhist research and development

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in 2008, we have been effortlessly providing free distribution of Dharma posts and articles throughout the previous 14 years. We have exceptionally constrained support and do not receive subsidies or funding from people in general.

 

Please help us develop our Dharma activities that will not only benefit you but all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us enhance our work and accomplish more for a better and brighter future.

 

Thank you for reading. May you find peace and great bliss. With your support, it helps to spread the Buddha’s precious teachings and turn the Dharma wheels in the world.

 

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease.

But increase further and further.

 

Dedication of Merit

By this merit, may we then obtain omniscience then.

Having defeated the enemies wrongdoings

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness, and death.

 

*Note

I do not own or infringe any copyright on the picture(s).

Picture(s) courtesy and credit to the rightful distributors and/or studios

The picture(s) are intended for editorial use only.

Brahmavihara - The Four Immeasurables (4/4)

 

The Brahmavihara may be parsed as "Brahma" and "vihara," which are often rendered into English as "sublime" or "divine abodes. The Brahmavihara are a series of four Buddhist virtues and the meditation practices made to cultivate them. They are also known as the four immeasurables.

The Brahmaviharas are four prized emotions or mindstates that give us a framework to cultivate positive behaviours and minimise harmful ones. They are called the “divine abodes” because they are the mental states in which all the enlightened ones reside. They are also known as the “four immeasurables” or “four limitless ones” because they represent love and goodwill towards all sentient beings, without limit. 

The four Brahmaviharas are: 

1. Loving-kindness (Pali: mettā, Sanskrit: maitrī) is active good will towards all;
2. Compassion (Pali and Sanskrit: karuṇa) results from metta, which is identifying the suffering of others as one's own.
3. Sympathetic joy (Pali and Sanskrit: muditā) is the feeling of joy because others are happy, even if one did not contribute to it. It is a form of sympathetic joy.

Equanimity (Pali: upekkha, Sanskrit: upekṣa) is even-mindedness and serenity, treating everyone impartially.  

The Four Immeasurables as a Traditional Tibetan Buddhist Prayer

May all beings have happiness and the cause of happiness. 
May they be free of suffering and the cause of suffering. 
May they never be disassociated from supreme happiness, which is without suffering. 
May they remain in boundless equanimity, free from both attachment to close ones and rejection of others.

The following section is excerpted from The Door to Inconceivable Wisdom and Compassion. There was a very famous Dzogchen master in thirteenth-century Tibet named Longchenpa who taught that the entire conduct of the bodhisattva can be summarised into two aspects: (1) aspirational Bodhichitta and (2) actualizing Bodhichitta. 

Longchenpa went on to explain that the aspirational bodhichitta is actually based on the Four Immeasurables: (1) immeasurable love, (2) immeasurable compassion, (3) immeasurable joy, and (4) immeasurable equanimity.

Because sentient beings are as limitless as space, our practice of these four virtues must also be immeasurable. We can begin developing these in our hearts by chanting aspirational prayers such as, “May all beings be happy, may the causes of their suffering be removed, may they always be joyful, and may they all remain in a state of equanimity.” 

The aspirational bodhichitta is mainly applied at the levels of mind and speech. Through practice, it becomes the cause of the actualized bodhichitta. Once we accomplish this, we can perform actions with the confidence arising from our intention to benefit others.

The first of the Four Immeasurables is loving kindness. Presently, our loving kindness is very partial because we just love ourselves and our close friends, family members, and relatives. Love is something we can experience quite easily, and therefore, through practice, it can become profound and vast. 

The Buddha Shakyamuni taught that there are one thousand and one Buddhas that will come into our world during the superior aeon. Among those, three Buddhas have already come, so Shakyamuni is the fourth. The next, or fifth Buddha, is known as Maitreya in Sanskrit, which means "loving kindness." Buddha Shakyamuni spoke a lot about this future Buddha in the Mahayana Maitreya Sutra. He taught that Maitreya would realise Buddhahood solely through the practice of loving kindness.

When you really love, you feel respect for the person or beings who are the object of your love. This attitude of loving kindness expands and increases by seeing and appreciating their good qualities. True love is based on pure perception and a respectful attitude towards yourself and others.

If you decide to be loving, you can easily develop the other three immeasurables: compassion, a joyful attitude, and equanimity. So it is important that we know the value of love before we begin the other practices. The benefits of love are very powerful and special. As soon as you generate an attitude of loving kindness, you will start feeling more calm and peaceful and will naturally share this feeling with other beings. Your whole field of perception will be transformed into something beautiful. 

When you radiate true love, everyone is your friend. You will be able to see how nice everyone is, and they will see that you are also very special. Another power of loving kindness lies in its ability to overcome serious obstacles. When Buddha Shakyamuni sat beneath the Bodhi tree before his enlightenment, hundreds of demons were attacking him, but he conquered all of them by not getting angry. By simply meditating on loving kindness, he transformed each one into an ornament of his enlightenment. 

Being open to the value of loving kindness, one can easily develop the precious attitude of compassion because its nature is the wish to remove the suffering of all beings. Love moves you to offer them some assistance to get through and free them from misery. 

It weakens the structure of ego-clinging so that your true nature can break through and reach out to all sentient beings, sharing this open-hearted attitude with everyone. Of course, you can feel compassion for yourself as well, but it is primarily practiced in relation to other beings. Compassion helps create an opening or gap in your normal habit patterns and weakens ego-clinging. 

You have good reason to feel compassion for others because every being is suffering. Although their intentions are quite normal and similar to your own—to be happy, joyous, and peaceful—their aspirations and what is actually happening are at variance. We would like to be happy, but often, if not constantly, we are facing many difficulties, misfortunes, and hardships.

Sentient beings normally act with good intentions. Even in trivial activities, we are trying to achieve some joy, peace, and freedom for ourselves, either directly or indirectly. Animals are doing this as well. In running, flying, digging, and moving, day or night, their final goal is to achieve some kind of comfort according to their understanding. In this way, the common goal of all sentient beings is the same. We have similar desires and objectives, yet we do not achieve what we want all the time. Why not? The major obstacle is ignorance. 

We already have the Four Immeasurables within the natural state of our mind, so practice is actually a matter of progressively clarifying and revealing them. To do this, we have to be purified of ego-clinging, grasping, and attachment to dualistic knowledge and experience. Such activities obscure our primordial nature and put severe limitations on these four precious powers.

As I have indicated many times, all beings already enjoy some degree of love, compassion, joy, and equanimity. They are not qualities that we simply do not have or have never experienced. They are not beyond us in any way, like something we might discover in space. The Buddha and Shantideva both explain that these four are naturally inherent in our being.

When practiced impartially and consistently, love, compassion, equanimity, and joy lead to Buddhahood. Even when first beginning their cultivation, you will start to awaken to the inconceivable qualities of the Buddhamind. Everybody has the opportunity to grow in this way and realise Buddha-nature. This wondrous truth is the supreme potential we have to develop.

People often wonder why there are such great benefits associated with practicing Bodhichitta. To account for this, Buddha Shakyamuni gave four reasons.

First of all, when you grow in this way, you are not just doing it for one or two people. You are developing love and compassion for all beings, so there is great cause for an infinite expansion of merit. The practice truly brings joy and happiness to all sentient beings, directly or indirectly, so it is a great source of spiritual energy and miraculous abilities. This is the first reason given to account for the immeasurable power associated with the practice of Bodhichitta: the infinity of the objective focus—all sentient beings.

The second reason given is that, when considering the experience of all sentient beings, you feel from the bottom of your heart that you would like to remove their misery. Since you are not only thinking of the misery of one or two friends, but you are also aspiring to remove the suffering of all beings, the power of this virtue expands infinitely. This is the inconceivable power arising from the aspiration to relieve all of their suffering.

The third power is related to the fact that you would like to establish them in the unceasing happiness and joy of enlightenment. This is called the power of giving, the great aspiration to share happiness with all beings.

The fourth power is associated with tireless endurance. As we have already mentioned many times, the Bodhisattva’s endeavour is not just for one or two days. His or her commitment perseveres until every single sentient being is totally free from suffering and realises ultimate enlightenment.

On the basis of these four great factors, Bodhisattvas accumulate great power to remove the troubles and obscurations of themselves and others. 

The Buddha Shakyamuni’s Words on Kindness in the * Metta Sutta.

* The Karaniyametta Sutta: Loving-Kindness, or simply the Metta Sutta, is one of the most complete sets of instructions on how to use the practice of loving-kindness to reach enlightenment. Importantly, it also includes the conditions that help one practice loving kindness.

This is what should be done by one who is skilled in goodness and who knows the path of peace:

Let them be able, upright, straightforward, and gentle in their speech.
Humble and not conceited, content and easily satisfied.
Unburdened with duties and frugal in their ways.
Peaceful and calm, wise and skilled, not proud and demanding in nature.
Let them not do the slightest thing that the wise will later reprove.
Wishing: In gladness and in safety, may all beings be at ease.
Whatever living beings there may be, whether they are weak or strong, omitting none,
The great or the mighty, medium, short, or small,
The seen and the unseen, those living near and far away, those born and to-be-born,
May all beings be at ease!

Let none deceive another, nor despise any being in any state.
Let none, through anger or ill-will, wish harm upon another.
Even as a mother protects with her life her child, her only child,
So with a boundless heart, should one cherish all living beings?
Radiating kindness over the entire world, spreading upwards to the skies,
And downwards to the depths; outwards and unbounded,
Freed from hatred and ill-will.

Whether standing or walking, seated or lying down, free from drowsiness,
One should sustain this recollection. This is said to be the sublime abiding.
By not holding to fixed views, the pure-hearted one, having clarity of vision,
Being freed from all sense desires is not born again into this world.

Donations for our Buddhist research and development

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in 2008, we have been effortlessly providing free distribution of Dharma posts and articles throughout the previous 14 years. We have exceptionally constrained support and do not receive subsidies or funding from people in general.

 

Please help us develop our Dharma activities that will not only benefit you but all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us enhance our work and accomplish more for a better and brighter future.

 

Thank you for reading. May you find peace and great bliss. With your support, it helps to spread the Buddha’s precious teachings and turn the Dharma wheels in the world.

 

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease.

But increase further and further.

 

Dedication of Merit

By this merit, may we then obtain omniscience then.

Having defeated the enemies wrongdoings

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness, and death.

 

*Note

I do not own or infringe any copyright on the picture(s).

Picture(s) courtesy and credit to the rightful distributors and/or studios

The picture(s) are intended for editorial use only.

Brahmavihara - The Four Immeasurables (3/4)

 

The Brahmavihara may be parsed as "Brahma" and "vihara," which are often rendered into English as "sublime" or "divine abodes. The Brahmavihara are a series of four Buddhist virtues and the meditation practices made to cultivate them. They are also known as the four immeasurables.

The Brahmaviharas are four prized emotions or mindstates that give us a framework to cultivate positive behaviours and minimise harmful ones. They are called the “divine abodes” because they are the mental states in which all the enlightened ones reside. They are also known as the “four immeasurables” or “four limitless ones” because they represent love and goodwill towards all sentient beings, without limit. 

The four Brahmaviharas are: 

1. Loving-kindness (Pali: mettā, Sanskrit: maitrī) is active good will towards all;
2. Compassion (Pali and Sanskrit: karuṇa) results from metta, which is identifying the suffering of others as one's own.
3. Sympathetic joy (Pali and Sanskrit: muditā) is the feeling of joy because others are happy, even if one did not contribute to it. It is a form of sympathetic joy.
4. Equanimity (Pali: upekkha, Sanskrit: upekṣa) is even-mindedness and serenity, treating everyone impartially.  
   
   The Four Immeasurables as a Traditional Tibetan Buddhist Prayer

May all beings have happiness and the cause of happiness. 
May they be free of suffering and the cause of suffering. 
May they never be disassociated from supreme happiness, which is without suffering. 
May they remain in boundless equanimity, free from both attachment to close ones and rejection of others.

The following section is excerpted from The Door to Inconceivable Wisdom and Compassion. There was a very famous Dzogchen master in thirteenth-century Tibet named Longchenpa who taught that the entire conduct of the bodhisattva can be summarised into two aspects: (1) aspirational Bodhichitta and (2) actualizing Bodhichitta. 

Longchenpa went on to explain that the aspirational bodhichitta is actually based on the Four Immeasurables: (1) immeasurable love, (2) immeasurable compassion, (3) immeasurable joy, and (4) immeasurable equanimity.

Because sentient beings are as limitless as space, our practice of these four virtues must also be immeasurable. We can begin developing these in our hearts by chanting aspirational prayers such as, “May all beings be happy, may the causes of their suffering be removed, may they always be joyful, and may they all remain in a state of equanimity.”

The aspirational bodhichitta is mainly applied at the levels of mind and speech. Through practice, it becomes the cause of the actualized bodhichitta. Once we accomplish this, we can perform actions with the confidence arising from our intention to benefit others.

The first of the Four Immeasurables is loving kindness. Presently, our loving kindness is very partial because we just love ourselves and our close friends, family members, and relatives. Love is something we can experience quite easily, and therefore, through practice, it can become profound and vast. 

The Buddha Shakyamuni taught that there are one thousand and one Buddhas that will come into our world during the superior aeon. Among those, three Buddhas have already come, so Shakyamuni is the fourth. The next, or fifth Buddha, is known as Maitreya in Sanskrit, which means "loving kindness." Buddha Shakyamuni spoke a lot about this future Buddha in the Mahayana Maitreya Sutra. He taught that Maitreya would realise Buddhahood solely through the practice of loving kindness.

When you really love, you feel respect for the person or beings who are the object of your love. This attitude of loving kindness expands and increases by seeing and appreciating their good qualities. True love is based on pure perception and a respectful attitude towards yourself and others.

If you decide to be loving, you can easily develop the other three immeasurables: compassion, a joyful attitude, and equanimity. So it is important that we know the value of love before we begin the other practices. The benefits of love are very powerful and special. As soon as you generate an attitude of loving kindness, you will start feeling more calm and peaceful and will naturally share this feeling with other beings. Your whole field of perception will be transformed into something beautiful. 

When you radiate true love, everyone is your friend. You will be able to see how nice everyone is, and they will see that you are also very special. Another power of loving kindness lies in its ability to overcome serious obstacles. When Buddha Shakyamuni sat beneath the Bodhi tree before his enlightenment, hundreds of demons were attacking him, but he conquered all of them by not getting angry. By simply meditating on loving kindness, he transformed each one into an ornament of his enlightenment.

Being open to the value of loving kindness, one can easily develop the precious attitude of compassion because its nature is the wish to remove the suffering of all beings. Love moves you to offer them some assistance to get through and free them from misery. 

It weakens the structure of ego-clinging so that your true nature can break through and reach out to all sentient beings, sharing this open-hearted attitude with everyone. Of course, you can feel compassion for yourself as well, but it is primarily practiced in relation to other beings. Compassion helps create an opening or gap in your normal habit patterns and weakens ego-clinging. 

Simhamukha Dakini  

You have good reason to feel compassion for others because every being is suffering. Although their intentions are quite normal and similar to your own—to be happy, joyous, and peaceful—their aspirations and what is actually happening are at variance. We would like to be happy, but often, if not constantly, we are facing many difficulties, misfortunes, and hardships.

Sentient beings normally act with good intentions. Even in trivial activities, we are trying to achieve some joy, peace, and freedom for ourselves, either directly or indirectly. Animals are doing this as well. In running, flying, digging, and moving, day or night, their final goal is to achieve some kind of comfort according to their understanding. In this way, the common goal of all sentient beings is the same. We have similar desires and objectives, yet we do not achieve what we want all the time. Why not? The major obstacle is ignorance. 

Donations for our Buddhist research and development

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in 2008, we have been effortlessly providing free distribution of Dharma posts and articles throughout the previous 14 years. We have exceptionally constrained support and do not receive subsidies or funding from people in general.

 

Please help us develop our Dharma activities that will not only benefit you but all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us enhance our work and accomplish more for a better and brighter future.

 

Thank you for reading. May you find peace and great bliss. With your support, it helps to spread the Buddha’s precious teachings and turn the Dharma wheels in the world.

 

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease.

But increase further and further.

 

Dedication of Merit

By this merit, may we then obtain omniscience then.

Having defeated the enemies wrongdoings

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness, and death.

 

*Note

I do not own or infringe any copyright on the picture(s).

Picture(s) courtesy and credit to the rightful distributors and/or studios

The picture(s) are intended for editorial use only.

Brahmavihara - The Four Immeasurables (2/4)

The Brahmavihara may be parsed as "Brahma" and "vihara," which are often rendered into English as "sublime" or "divine abodes. The Brahmavihara are a series of four Buddhist virtues and the meditation practices made to cultivate them. They are also known as the four immeasurables.

The Brahmaviharas are four prized emotions or mindstates that give us a framework to cultivate positive behaviours and minimise harmful ones. They are called the “divine abodes” because they are the mental states in which all the enlightened ones reside. They are also known as the “four immeasurables” or “four limitless ones” because they represent love and goodwill towards all sentient beings, without limit. 

The four Brahmaviharas are: 

1. Loving-kindness (Pali: mettā, Sanskrit: maitrī) is active good will towards all;
2. Compassion (Pali and Sanskrit: karuṇa) results from metta, which is identifying the suffering of others as one's own.
3. Sympathetic joy (Pali and Sanskrit: muditā) is the feeling of joy because others are happy, even if one did not contribute to it. It is a form of sympathetic joy.
4. Equanimity (Pali: upekkha, Sanskrit: upekṣa) is even-mindedness and serenity, treating everyone impartially.  

The Four Immeasurables as a Traditional Tibetan Buddhist Prayer

May all beings have happiness and the cause of happiness. 
May they be free of suffering and the cause of suffering. 
May they never be disassociated from supreme happiness, which is without suffering. 
May they remain in boundless equanimity, free from both attachment to close ones and rejection of others.

The following section is excerpted from The Door to Inconceivable Wisdom and Compassion. There was a very famous Dzogchen master in thirteenth-century Tibet named Longchenpa who taught that the entire conduct of the bodhisattva can be summarised into two aspects: (1) aspirational Bodhichitta and (2) actualizing Bodhichitta. 

Longchenpa went on to explain that the aspirational bodhichitta is actually based on the Four Immeasurables: (1) immeasurable love, (2) immeasurable compassion, (3) immeasurable joy, and (4) immeasurable equanimity.

Because sentient beings are as limitless as space, our practice of these four virtues must also be immeasurable. We can begin developing these in our hearts by chanting aspirational prayers such as, “May all beings be happy, may the causes of their suffering be removed, may they always be joyful, and may they all remain in a state of equanimity.”

The aspirational bodhichitta is mainly applied at the levels of mind and speech. Through practice, it becomes the cause of the actualized bodhichitta. Once we accomplish this, we can perform actions with the confidence arising from our intention to benefit others.

The first of the Four Immeasurables is loving kindness. Presently, our loving kindness is very partial because we just love ourselves and our close friends, family members, and relatives. Love is something we can experience quite easily, and therefore, through practice, it can become profound and vast. 

The Buddha Shakyamuni taught that there are one thousand and one Buddhas that will come into our world during the superior aeon. Among those, three Buddhas have already come, so Shakyamuni is the fourth. The next, or fifth Buddha, is known as Maitreya in Sanskrit, which means "loving kindness." Buddha Shakyamuni spoke a lot about this future Buddha in the Mahayana Maitreya Sutra. He taught that Maitreya would realise Buddhahood solely through the practice of loving kindness.

When you really love, you feel respect for the person or beings who are the object of your love. This attitude of loving kindness expands and increases by seeing and appreciating their good qualities. True love is based on pure perception and a respectful attitude towards yourself and others.

If you decide to be loving, you can easily develop the other three immeasurables: compassion, a joyful attitude, and equanimity. So it is important that we know the value of love before we begin the other practices. The benefits of love are very powerful and special. As soon as you generate an attitude of loving kindness, you will start feeling more calm and peaceful and will naturally share this feeling with other beings. Your whole field of perception will be transformed into something beautiful. 

Donations for our Buddhist research and development

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in 2008, we have been effortlessly providing free distribution of Dharma posts and articles throughout the previous 14 years. We have exceptionally constrained support and do not receive subsidies or funding from people in general.

 

Please help us develop our Dharma activities that will not only benefit you but all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us enhance our work and accomplish more for a better and brighter future.

 

Thank you for reading. May you find peace and great bliss. With your support, it helps to spread the Buddha’s precious teachings and turn the Dharma wheels in the world.

 

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease.

But increase further and further.

 

Dedication of Merit

By this merit, may we then obtain omniscience then.

Having defeated the enemies wrongdoings

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness, and death.

 

*Note

I do not own or infringe any copyright on the picture(s).

Picture(s) courtesy and credit to the rightful distributors and/or studios

The picture(s) are intended for editorial use only.