The Practice of the Six Paramitas
Vladimir Pyatsky
We are open to free-of-charge distribution of this content
Commercial use is prohibited
Image of Statue: Smadar Pyatsky. Vajrassatvika, 2019.
Revision: Smadar Pyatsky
Book design: Hanan Pyatsky
Translation: Roni Sherman and Marina Sherman
Translation Editor: Natasha Tsimbler
Chapters
Table of Contents The Practice of the Six Paramitas – Table of Contents
Introduction The Practice of the Six Paramitas – Introduction
1. The Practice of the Six Paramitas – The Paramita of Wisdom
2. The Practice of the Six Paramitas – The Paramita of Meditation
3. The Practice of the Six Paramitas – The Paramita of Diligence
4. The Practice of the Six Paramitas – The Paramita of Patience
5. The Practice of the Six Paramitas – The Paramita of Self-Restraint
6. The Practice of the Six Paramitas – The Paramita of Giving
Introduction
The doctrine of the six paramitas (the perfections that are deliverance across the flow of suffering) stands amongst the most well-known and common methods for liberation from ignorance.
Traditionally, the doctrine of the six paramitas is set out as follows:
1) Dana (giving)
2) Shila (self-restraint)
3) Kshanti (patience)
4) Virya (diligence)
5) Dhyana (meditation)
6) Prajna (wisdom)
Such narrative order may be uncovered inside of Shantideva’s classic composition, Bodhicharyavatara.
Within the treatise at hand, I lay forth the doctrine of the six paramitas per reverse of the aforementioned arrangement myself, i.e the exposition begins with wisdom and ends with giving. The given way of presentation would be most useful to folks who already possess considerable experience in the Teaching and are setting the goal of the final calming of the mind.
The passages placed by me in the intro have been designed to facilitate practical application of the doctrine of the six paramitas.
The blessings needed in order to practice the six paramitas
All six paramitas draw upon the grace of a guide. If the paramitas are practiced sans benediction, or else the mercy is misinterpreted, complacency takes possession of the practitioner's mind.
Some might think that unless a person got the chance to meet a righteous instructor, she or he is not going to be able to practice the noble path. But have they really never come across a mentor? After all, we could esteem the good qualities of parents or old friends, the spouse, children, or else those of some honorable human beings we had the chance to meet during our lifetime. Shall it be conceded that the individual met nobody endowed with any virtuous traits whatsoever, then wherefrom in them awoke the very idea of goodness? The ones that see their teachers in the wholesome qualities of different people are already on their way to meeting with the perfect Guru, and they may practice owing to those initial blessings.
The Five Luminaries
Ordinary beings who have wholeheartedly devoted themselves to seeking sensual pleasure bear, nevertheless, one knowledge that can show them the path. This knowledge is mindfulness of the inevitability of death. Therefore even ordinary beings consider behavior which takes into account the inevitability of death to be sensible, although draw contradictory conclusions from the knowledge of that inevitability.
Beings who have come into contact with the true Teaching but, because of wrong acts committed in the past, turned their back on wisdom hold, nevertheless, besides the knowledge of the inevitability of death, another higher knowledge. It is the knowledge of the inevitability of punishment for obeying the vicious qualities of the mind. Therefore beings who have come into contact with the true Dharma, even going astray of the path, value their sense of guilt, as only via the enactment of repentance, correcting their vices, can they return to the path of the cessation of suffering. Therefore although beings who have gone astray of the path of discipleship with their behavior are disgusted by wisdom, they are even more disgusted with those who revile wisdom.
Beings who have embarked on the path of the cessation of suffering but are in doubt, besides the knowledge of the inevitability of death and the knowledge of the inevitability of punishment for obeying the vicious qualities of the mind, have another higher knowledge. It is the knowledge that all the obstacles on the path come from one's own mind. Therefore even though those who doubt are torn inside, they blame themselves for that and wish to be liberated from their own delusions.
Beings who have overcome doubt but have not yet attained stability, besides the three higher knowledges previously described, possess the knowledge that the liberated state of the mind is more real than the darkened. Beings who have overcome doubt see belief in the reality of the darkened state as grief and horror. Therefore although beings who have overcome doubt but have not yet attained stability do not experience deep calm, they have reassurance.
Beings who have attained stability but have not yet attained perfection, besides the four higher knowledges described previously, know that they are not a body, perception, outer or inner speech, volition, or the qualities of consciousness. Holistic beings see identification with any of them as a downfall. Therefore although beings who have attained stability but are not yet perfect, like a raw gemstone or golden sand, do not hold completeness of wisdom, they carry great rationality.
The Four Fundamentals of Proper Spiritual Pursuits
Proper spiritual pursuits must protect, feed, heal and educate.
What does it mean to protect? It means to address ill-will, narrow-mindedness, restlessness, greed, and doubt about the absolute value of virtue in the mind. After all, stubbornness, wrong attitudes and anger arise from those qualities. They are the woes one must vigilantly protect oneself against. Those who protect themselves from those qualities find stable peace and contentment.
What does it mean to feed? To feed means to promote the growth of the immeasurable feelings: goodwill, compassion, detachment and their combined joy. Goodwill consists in helping those in need of food, clothing, medicine and knowledge needed for sustenance. Beings deserve compassion, because while possessing the permanent nature of the mind, they identify with the impermanent body and feelings. Those who are compassionate for beings grow detached in relation to what is pleasant and unpleasant. From the unity of goodwill, compassion and detachment arises the supreme joy of a mind liberated from torn and vexations.
What does it mean to heal? Those who hold the right view see their shortcomings and flaws as wounds of the mind which must be healed. Careless treatment accompanied by combing of wounds may result in dust and dirt getting into the wounds, which causes serious illness. Combing of wounds — is the worldly desire for gain, fame, praise and sensual happiness. The dust and dirt — is the fear of loss, fear of insignificance, fear of admitting our own mistakes and fear of loss of sensual pleasure. Proper healing of wounds — is the cessation of attachment to what is pleasant and aversion to what is unpleasant.
What does it mean to educate? Those who make right behavior pleasant and comfortable for themselves while wrong — unpleasant and uncomfortable educate themselves properly. As a result of such education, the wise lead lives full of contentment and peace. On the other hand, those who cultivate attraction to what is pleasant become dependent on what is pleasant and not its masters. Afflicted are also those who cultivate aversion to what is unpleasant; they turn hostile and not friendly. Proper education makes it easy to give up flaws and easy to develop virtues.
The Three Remembrances
Remembrance of death, old age and suffering allows spiritual seekers to escape three woes.
Remembrance of the inevitability of the dissolution of the body allows us to escape the woe of complacent ignorance, since the root of complacency consists in attachment to name and form.
Remembrance of the inevitable withering of bodily and sensual strength for old people allows us to escape the woe of sensual thirst. Since as a climbing plant rests on the walls of a house, sensual thirst rests on belief in the permanence of worldly pleasures.
Remembrance of the suffering constituting the bulk of sensual perceptions allows us to escape the woe of insatiability, since eaters are not inclined to overeat on food with a bitter taste.
The Two Foundations of Liberation from Suffering
The two foundations of liberation from suffering are conciliation and waking up from the dream of ignorance. Conciliation happens as a result of renouncing bad tendencies, while waking up from the dream of ignorance happens thanks to promoting good tendencies.
With the mercy of the sky and might of the earth let good be.
The purpose of the practice of the six paramitas — liberation of the mind from the fetters of the six realms of desire (Kamalokas)
The six types of fetters which fetter the mind are the unwholesome qualities of the six realms governed by sensual thirst. The six paramitas — are perfect qualities of the mind that eliminate the fetters.
1. The first paramita — is wisdom (prajna). It manifests itself in rejecting hostility in all its forms. The rejection of hostility leads to liberation from the fetters of the hell realms and endows beings with wisdom. After all, while abiding in a hostile state, beings are mad. Those who lack wisdom do not have what is needed for perfection. They cannot grow liberation from suffering just as an earth-tiler who does not have plant seeds cannot grow anything on the field he has.
For this reason, proper communication with teachers should aim to instill the notion of non-harm in the being, which is the very crux of wisdom. For the same reason, they say that true teachers carry out transmission of pure consciousness unblemished by a vice.
2. After rejecting hostility, we must learn how to limit the chaotic activity of the senses. That is achieved by employing the paramita of meditation (Dhyana). The one-pointedness of the flow of consciousness is developed in dhyana and the inner force of the practitioner is built. Thus there is liberation from the fetters of helplessness and despair characteristic of the realm of hungry ghosts.
3. Once the chaotic activity of the senses is limited, we must make the senses obedient to the commands of the mind. This is achieved by developing the paramita of diligence. Inner bliss is found thanks to diligence. Diligent development of the wholesome activity of the senses and thought liberates the mind from the fetters of the realm of animals. Animals are bonded to their passion, while those who are diligent in mastering the teaching yoke their passion with the yoke of wholesome activity and overcome the obstacle of the disobedience of the mind.
4. Once the disobedience of the mind is overcome, we must develop supreme tranquility. This is attained with the paramita of patience (kshanti), ending the quest for impermanent happiness and leading to detachment. Thus there is liberation from the fetters of the realm of humans, since human beings spend their lives in vain in search of impermanent happiness.
5. Once tranquility develops, we must eliminate the hindrances concealing the clear light of the mind. That is achieved with the paramita of self-restraint. Self-restraint — is the power of the mind not to give rise to states stained by ignorance, attachment and aversion. Self-restraint leads to the rise of the knowledge: the greatest of forces of existence — is decay, transition into non-existence but the peace of a pure mind is greater than non-existence.
6. Once the hindrances concealing the clear light of the mind are eliminated, a wholesome aspiration to save beings from ignorance spontaneously arises. Thus arises an immaculate giving of wisdom and virtue (dana) which preserves the Teaching in the earthly realm as well as liberation from the realm of gods seeking to possess what is pleasant. Once the merit which allows those gods to enjoy heavenly realms is exhausted, because of attachment to what is pleasant, those gods are forced to once again descend into the lower realms. Development of the paramita of giving sets the wheel of paramitas into motion, giving rise to wisdom (prajna) in other beings.
An Overview of Paramita Growth Stratagems
The Approach of the Climbing plant (Moving from one paramita to another with the help of comparison)
The paramitas in the outlined stratagems can be seen as stages of a single process, which would facilitate achieving their common goal — liberation of the mind from ignorance and the cessation of suffering.
Food is better than the worldly dharmas. A body is better than food. Breath is better than a body. A concentrated mind is better than breath. Purifying the mind from stains is better than concentration.
1. The worldly dharmas — are the desire for gain and fear of loss, desire for fame and fear of insignificance, desire for praise and fear of admitting mistakes, desire for temporary sensual happiness and fear of temporary sensual unhappiness. All wrong acts are committed either because of desire or because of fear. Consequently following the worldly dharmas forms bad tendencies which lead beings to the hell realms of dependence and suffering. Following the worldly dharmas deprives the mind of peace and leads to wrong acts. Rejecting the worldly dharmas corresponds to the paramita of wisdom, which manifests itself in the cessation of hostility and liberation from the fetters of hell. In the above formula, the worldly dharmas — is the worst member of the series, which is discarded completely.
2. The statement “food is better than the worldly dharmas” limits the excitement of the mind. The limitation of excitement allows us to grasp the mind with attention and keep it in obedience, which corresponds to dhyana and freedom from the fetters of the realm of hungry ghosts.
3. The part of the formula “a body is better than food” allows us to turn the mind inward, overcoming dependence on external sources of pleasant sensations, since taste of food is the chief pleasant sensation, on the presence of which depends the ability to receive other pleasant bodily sensations. Thanks to the supremacy of the inner over the outer (volition over senses), liberation from the fetters of the animal realm is attained.
4. The part of the formula “breath is better than a body” allows us to eliminate clinging to corporeality and turn the mind to formlessness, since breath is formless. Thanks to the focus of attention on the cognition of the formless state, the excitement of the mind associated with the quest for possession of impermanent things ceases and liberation from the fetters of the human realm is attained.
5. The part of the formula “concentration is better than breath” leads the mind to recognize the state of a witness which was never a body nor becoming it. This witness is not born and does not die, representing the clear light of the mind not concealed by identification with corporeality or unconsciousness. Liberation from the fetters of the realm of asuras dependent on the aspiration of their volition is thus attained.
6. “Purifying the mind from stains” means the elimination of anger, passion and complacency. Elimination of stains leads to the appearance of supermundane wisdom and liberation from the fetters of the realm of gods attached to pleasant existence.
To succeed, we must know how to use the formulas concisely, as stated above, and extensively, giving them more acuity:
“Even food leftovers are better than the worldly dharmas, as they can support life, whereas the dharmas — cannot. Even a weak and sick body is better than the most exquisite food, as the body is alive, whereas food — is not. Even weak, heavy and intermittent breath is better than the strongest and healthiest body, as breath endows the body with life. Even unstable and cloudy concentration is better than the most whole and blissful breath, as breath contains suffering, whereas a concentrated mind — does not. Even slight purification of the mind from the stains of anger, passion and complacency is better than centennial concentration, as purification from stains leads to liberation from ignorance, whereas concentration — does not.”
The game plan of the equestrian (Steering the activity of the mind with the help of six remembrances)
The equestrian steers the horse by boasting six traits:
1. Determination to rein in the horse.
2. Strength to tie the unbridled horse to a post.
3. Skill in training the horse to walk with a saddle and in a harness.
4. Patience in caring for the horse.
5. Wisdom in developing the virtues of the horse.
6. Confidence in a well-trained horse.
What is determination to reign in the horse? It is the rejection of the useless path of seeking temporary sensual happiness and turning the mind to seeking permanent peace.
What is to tie the horse to a post? It is coming to refuge in wholesome teachers, their teachings and assembly of disciples following the wholesome path.
What is the saddle and harness? It is attention to the teachings and diligent adherence to them.
What is caring for the horse? It is vigilance against the manifested qualities of our own mind, which allows us to eliminate bad qualities and develop good ones.
What is the development of the virtues of the horse? It is the preservation of the continuity of practice.
What is confidence in a well-trained horse? It is the discernment of pure consciousness which has no vices.
The Method of the Potter (The Making of a Pot)
The potter makes a pot by skillfully following six steps:
1. Conception
The potter conceives “I'll make a pot”. Having conceived, he casts aside idleness and sets to work. Likewise, individuals seeking to end suffering conceive: “May I attain liberation from ignorance” and cast aside the preoccupation of the mind with idle activity.
2. Kneading the Clay
The potter industriously kneads the clay until it turns supple and smooth, good for sculpting. Likewise, individuals seeking to end suffering knead with the help of meditation a hard and stubborn mind, achieving in it the appearance of softness that is uniform and pleasant for oneself and others.
3. Sculpting the pot
The potter sculpts the pot, giving it a satisfactory shape. Likewise, individuals seeking to end suffering sculpt from their minds the immeasurable feelings of goodwill, compassion, detachment and their combined joy.
4. Firing the pot
The potter fires the pot, giving its form stability. Likewise, individuals seeking to end suffering give stability to their immeasurable feelings by means of renouncing the world.
5. Decorating the pot
The potter decorates the pot to his senses, making it appealing to the eye. Likewise, individuals seeking to end suffering, having attained stability of immeasurable feelings, decorate them with knowledge attained on the noble path.
6. Using the pot
Having made the pot, the potter sells it on the market or uses it at home. Likewise, individuals seeking to end suffering, having purified their mind, use the attained state for the common good.
The Policy of Addressing Corruption
Addressing corruption consists in limiting the bloated and excessive activity of the mind. With all types of corruption, the mind moves like a pendulum, falling from one extreme into another.
Six types of corruption are described below.
1. Corruption by belief is expressed in the beliefs: “I'm — a body. I’m — a feeling. I'm — a thought. I'm — volition. I'm — consciousness fettered by vices.” With corruption by belief, the state of the mind is like a broken stick we cannot lean on.
2. Corruption by action is expressed in occupation, restlessness, fidgetiness, or opposite, in drowsiness, indifference and sluggishness. With corruption by action, the state of the mind is like a poorly tuned string which either squeals because it is over taut or rattles because it is sagging.
3. Corruption by seeking pleasure is expressed in the following unskillful opposite states: despair, anguish and grief on the one side and euphoria, exaltation and fascination with pleasant perceptions on the other side. With corruption by seeking pleasure the state of the mind is like round fabric there is no way to comfortably cover ourselves with.
4. Corruption by intelligence is expressed in the habit of making judgements about other beings. The habit of making judgements cultivates resentment, bile, hatred and obstinacy. The state of the mind with corruption by intelligence (I.e by our own thinking) is like a square bowl it is awkward to drink from.
5. Corruption by purity is expressed in pride and feeling superior to other beings. It is expressed in attachment to the notion of the differences of our name and form.
6. Corruption by knowledge is expressed in people trying to correct what does not need correction. As a result of this, instead of giving and serving all beings with the help of newfound wholesome qualities, they try to remake those qualities into something else, not seeing perfection where it is present. That state is like the state of a person who tries to warm fire or cool ice.
Author
The Practice of the Six Paramitas
Vladimir Pyatsky
We are open to free-of-charge distribution of this content
Commercial use is prohibited
Image of Statue: Smadar Pyatsky. Vajrassatvika, 2019.
Revision: Smadar Pyatsky
Book design: Hanan Pyatsky
Translation: Roni Sherman and Marina Sherman
Translation Editor: Natasha Tsimbler
Chapters
Table of Contents The Practice of the Six Paramitas – Table of Contents
Introduction The Practice of the Six Paramitas – Introduction
1. The Practice of the Six Paramitas – The Paramita of Wisdom
2. The Practice of the Six Paramitas – The Paramita of Meditation
3. The Practice of the Six Paramitas – The Paramita of Diligence
4. The Practice of the Six Paramitas – The Paramita of Patience
5. The Practice of the Six Paramitas – The Paramita of Self-Restraint
6. The Practice of the Six Paramitas – The Paramita of Giving
Introduction
The doctrine of the six paramitas (the perfections that are deliverance across the flow of suffering) stands amongst the most well-known and common methods for liberation from ignorance.
Traditionally, the doctrine of the six paramitas is set out as follows:
1) Dana (giving)
2) Shila (self-restraint)
3) Kshanti (patience)
4) Virya (diligence)
5) Dhyana (meditation)
6) Prajna (wisdom)
Such narrative order may be uncovered inside of Shantideva’s classic composition, Bodhicharyavatara.
Within the treatise at hand, I lay forth the doctrine of the six paramitas per reverse of the aforementioned arrangement myself, i.e the exposition begins with wisdom and ends with giving. The given way of presentation would be most useful to folks who already possess considerable experience in the Teaching and are setting the goal of the final calming of the mind.
The passages placed by me in the intro have been designed to facilitate practical application of the doctrine of the six paramitas.
The blessings needed in order to practice the six paramitas
All six paramitas draw upon the grace of a guide. If the paramitas are practiced sans benediction, or else the mercy is misinterpreted, complacency takes possession of the practitioner's mind.
Some might think that unless a person got the chance to meet a righteous instructor, she or he is not going to be able to practice the noble path. But have they really never come across a mentor? After all, we could esteem the good qualities of parents or old friends, the spouse, children, or else those of some honorable human beings we had the chance to meet during our lifetime. Shall it be conceded that the individual met nobody endowed with any virtuous traits whatsoever, then wherefrom in them awoke the very idea of goodness? The ones that see their teachers in the wholesome qualities of different people are already on their way to meeting with the perfect Guru, and they may practice owing to those initial blessings.
The Five Luminaries
Ordinary beings who have wholeheartedly devoted themselves to seeking sensual pleasure bear, nevertheless, one knowledge that can show them the path. This knowledge is mindfulness of the inevitability of death. Therefore even ordinary beings consider behavior which takes into account the inevitability of death to be sensible, although draw contradictory conclusions from the knowledge of that inevitability.
Beings who have come into contact with the true Teaching but, because of wrong acts committed in the past, turned their back on wisdom hold, nevertheless, besides the knowledge of the inevitability of death, another higher knowledge. It is the knowledge of the inevitability of punishment for obeying the vicious qualities of the mind. Therefore beings who have come into contact with the true Dharma, even going astray of the path, value their sense of guilt, as only via the enactment of repentance, correcting their vices, can they return to the path of the cessation of suffering. Therefore although beings who have gone astray of the path of discipleship with their behavior are disgusted by wisdom, they are even more disgusted with those who revile wisdom.
Beings who have embarked on the path of the cessation of suffering but are in doubt, besides the knowledge of the inevitability of death and the knowledge of the inevitability of punishment for obeying the vicious qualities of the mind, have another higher knowledge. It is the knowledge that all the obstacles on the path come from one's own mind. Therefore even though those who doubt are torn inside, they blame themselves for that and wish to be liberated from their own delusions.
Beings who have overcome doubt but have not yet attained stability, besides the three higher knowledges previously described, possess the knowledge that the liberated state of the mind is more real than the darkened. Beings who have overcome doubt see belief in the reality of the darkened state as grief and horror. Therefore although beings who have overcome doubt but have not yet attained stability do not experience deep calm, they have reassurance.
Beings who have attained stability but have not yet attained perfection, besides the four higher knowledges described previously, know that they are not a body, perception, outer or inner speech, volition, or the qualities of consciousness. Holistic beings see identification with any of them as a downfall. Therefore although beings who have attained stability but are not yet perfect, like a raw gemstone or golden sand, do not hold completeness of wisdom, they carry great rationality.
The Four Fundamentals of Proper Spiritual Pursuits
Proper spiritual pursuits must protect, feed, heal and educate.
What does it mean to protect? It means to address ill-will, narrow-mindedness, restlessness, greed, and doubt about the absolute value of virtue in the mind. After all, stubbornness, wrong attitudes and anger arise from those qualities. They are the woes one must vigilantly protect oneself against. Those who protect themselves from those qualities find stable peace and contentment.
What does it mean to feed? To feed means to promote the growth of the immeasurable feelings: goodwill, compassion, detachment and their combined joy. Goodwill consists in helping those in need of food, clothing, medicine and knowledge needed for sustenance. Beings deserve compassion, because while possessing the permanent nature of the mind, they identify with the impermanent body and feelings. Those who are compassionate for beings grow detached in relation to what is pleasant and unpleasant. From the unity of goodwill, compassion and detachment arises the supreme joy of a mind liberated from torn and vexations.
What does it mean to heal? Those who hold the right view see their shortcomings and flaws as wounds of the mind which must be healed. Careless treatment accompanied by combing of wounds may result in dust and dirt getting into the wounds, which causes serious illness. Combing of wounds — is the worldly desire for gain, fame, praise and sensual happiness. The dust and dirt — is the fear of loss, fear of insignificance, fear of admitting our own mistakes and fear of loss of sensual pleasure. Proper healing of wounds — is the cessation of attachment to what is pleasant and aversion to what is unpleasant.
What does it mean to educate? Those who make right behavior pleasant and comfortable for themselves while wrong — unpleasant and uncomfortable educate themselves properly. As a result of such education, the wise lead lives full of contentment and peace. On the other hand, those who cultivate attraction to what is pleasant become dependent on what is pleasant and not its masters. Afflicted are also those who cultivate aversion to what is unpleasant; they turn hostile and not friendly. Proper education makes it easy to give up flaws and easy to develop virtues.
The Three Remembrances
Remembrance of death, old age and suffering allows spiritual seekers to escape three woes.
Remembrance of the inevitability of the dissolution of the body allows us to escape the woe of complacent ignorance, since the root of complacency consists in attachment to name and form.
Remembrance of the inevitable withering of bodily and sensual strength for old people allows us to escape the woe of sensual thirst. Since as a climbing plant rests on the walls of a house, sensual thirst rests on belief in the permanence of worldly pleasures.
Remembrance of the suffering constituting the bulk of sensual perceptions allows us to escape the woe of insatiability, since eaters are not inclined to overeat on food with a bitter taste.
The Two Foundations of Liberation from Suffering
The two foundations of liberation from suffering are conciliation and waking up from the dream of ignorance. Conciliation happens as a result of renouncing bad tendencies, while waking up from the dream of ignorance happens thanks to promoting good tendencies.
With the mercy of the sky and might of the earth let good be.
The purpose of the practice of the six paramitas — liberation of the mind from the fetters of the six realms of desire (Kamalokas)
The six types of fetters which fetter the mind are the unwholesome qualities of the six realms governed by sensual thirst. The six paramitas — are perfect qualities of the mind that eliminate the fetters.
1. The first paramita — is wisdom (prajna). It manifests itself in rejecting hostility in all its forms. The rejection of hostility leads to liberation from the fetters of the hell realms and endows beings with wisdom. After all, while abiding in a hostile state, beings are mad. Those who lack wisdom do not have what is needed for perfection. They cannot grow liberation from suffering just as an earth-tiler who does not have plant seeds cannot grow anything on the field he has.
For this reason, proper communication with teachers should aim to instill the notion of non-harm in the being, which is the very crux of wisdom. For the same reason, they say that true teachers carry out transmission of pure consciousness unblemished by a vice.
2. After rejecting hostility, we must learn how to limit the chaotic activity of the senses. That is achieved by employing the paramita of meditation (Dhyana). The one-pointedness of the flow of consciousness is developed in dhyana and the inner force of the practitioner is built. Thus there is liberation from the fetters of helplessness and despair characteristic of the realm of hungry ghosts.
3. Once the chaotic activity of the senses is limited, we must make the senses obedient to the commands of the mind. This is achieved by developing the paramita of diligence. Inner bliss is found thanks to diligence. Diligent development of the wholesome activity of the senses and thought liberates the mind from the fetters of the realm of animals. Animals are bonded to their passion, while those who are diligent in mastering the teaching yoke their passion with the yoke of wholesome activity and overcome the obstacle of the disobedience of the mind.
4. Once the disobedience of the mind is overcome, we must develop supreme tranquility. This is attained with the paramita of patience (kshanti), ending the quest for impermanent happiness and leading to detachment. Thus there is liberation from the fetters of the realm of humans, since human beings spend their lives in vain in search of impermanent happiness.
5. Once tranquility develops, we must eliminate the hindrances concealing the clear light of the mind. That is achieved with the paramita of self-restraint. Self-restraint — is the power of the mind not to give rise to states stained by ignorance, attachment and aversion. Self-restraint leads to the rise of the knowledge: the greatest of forces of existence — is decay, transition into non-existence but the peace of a pure mind is greater than non-existence.
6. Once the hindrances concealing the clear light of the mind are eliminated, a wholesome aspiration to save beings from ignorance spontaneously arises. Thus arises an immaculate giving of wisdom and virtue (dana) which preserves the Teaching in the earthly realm as well as liberation from the realm of gods seeking to possess what is pleasant. Once the merit which allows those gods to enjoy heavenly realms is exhausted, because of attachment to what is pleasant, those gods are forced to once again descend into the lower realms. Development of the paramita of giving sets the wheel of paramitas into motion, giving rise to wisdom (prajna) in other beings.
An Overview of Paramita Growth Stratagems
The Approach of the Climbing plant (Moving from one paramita to another with the help of comparison)
The paramitas in the outlined stratagems can be seen as stages of a single process, which would facilitate achieving their common goal — liberation of the mind from ignorance and the cessation of suffering.
Food is better than the worldly dharmas. A body is better than food. Breath is better than a body. A concentrated mind is better than breath. Purifying the mind from stains is better than concentration.
1. The worldly dharmas — are the desire for gain and fear of loss, desire for fame and fear of insignificance, desire for praise and fear of admitting mistakes, desire for temporary sensual happiness and fear of temporary sensual unhappiness. All wrong acts are committed either because of desire or because of fear. Consequently following the worldly dharmas forms bad tendencies which lead beings to the hell realms of dependence and suffering. Following the worldly dharmas deprives the mind of peace and leads to wrong acts. Rejecting the worldly dharmas corresponds to the paramita of wisdom, which manifests itself in the cessation of hostility and liberation from the fetters of hell. In the above formula, the worldly dharmas — is the worst member of the series, which is discarded completely.
2. The statement “food is better than the worldly dharmas” limits the excitement of the mind. The limitation of excitement allows us to grasp the mind with attention and keep it in obedience, which corresponds to dhyana and freedom from the fetters of the realm of hungry ghosts.
3. The part of the formula “a body is better than food” allows us to turn the mind inward, overcoming dependence on external sources of pleasant sensations, since taste of food is the chief pleasant sensation, on the presence of which depends the ability to receive other pleasant bodily sensations. Thanks to the supremacy of the inner over the outer (volition over senses), liberation from the fetters of the animal realm is attained.
4. The part of the formula “breath is better than a body” allows us to eliminate clinging to corporeality and turn the mind to formlessness, since breath is formless. Thanks to the focus of attention on the cognition of the formless state, the excitement of the mind associated with the quest for possession of impermanent things ceases and liberation from the fetters of the human realm is attained.
5. The part of the formula “concentration is better than breath” leads the mind to recognize the state of a witness which was never a body nor becoming it. This witness is not born and does not die, representing the clear light of the mind not concealed by identification with corporeality or unconsciousness. Liberation from the fetters of the realm of asuras dependent on the aspiration of their volition is thus attained.
6. “Purifying the mind from stains” means the elimination of anger, passion and complacency. Elimination of stains leads to the appearance of supermundane wisdom and liberation from the fetters of the realm of gods attached to pleasant existence.
To succeed, we must know how to use the formulas concisely, as stated above, and extensively, giving them more acuity:
“Even food leftovers are better than the worldly dharmas, as they can support life, whereas the dharmas — cannot. Even a weak and sick body is better than the most exquisite food, as the body is alive, whereas food — is not. Even weak, heavy and intermittent breath is better than the strongest and healthiest body, as breath endows the body with life. Even unstable and cloudy concentration is better than the most whole and blissful breath, as breath contains suffering, whereas a concentrated mind — does not. Even slight purification of the mind from the stains of anger, passion and complacency is better than centennial concentration, as purification from stains leads to liberation from ignorance, whereas concentration — does not.”
The game plan of the equestrian (Steering the activity of the mind with the help of six remembrances)
The equestrian steers the horse by boasting six traits:
1. Determination to rein in the horse.
2. Strength to tie the unbridled horse to a post.
3. Skill in training the horse to walk with a saddle and in a harness.
4. Patience in caring for the horse.
5. Wisdom in developing the virtues of the horse.
6. Confidence in a well-trained horse.
What is determination to reign in the horse? It is the rejection of the useless path of seeking temporary sensual happiness and turning the mind to seeking permanent peace.
What is to tie the horse to a post? It is coming to refuge in wholesome teachers, their teachings and assembly of disciples following the wholesome path.
What is the saddle and harness? It is attention to the teachings and diligent adherence to them.
What is caring for the horse? It is vigilance against the manifested qualities of our own mind, which allows us to eliminate bad qualities and develop good ones.
What is the development of the virtues of the horse? It is the preservation of the continuity of practice.
What is confidence in a well-trained horse? It is the discernment of pure consciousness which has no vices.
The Method of the Potter (The Making of a Pot)
The potter makes a pot by skillfully following six steps:
1. Conception
The potter conceives “I'll make a pot”. Having conceived, he casts aside idleness and sets to work. Likewise, individuals seeking to end suffering conceive: “May I attain liberation from ignorance” and cast aside the preoccupation of the mind with idle activity.
2. Kneading the Clay
The potter industriously kneads the clay until it turns supple and smooth, good for sculpting. Likewise, individuals seeking to end suffering knead with the help of meditation a hard and stubborn mind, achieving in it the appearance of softness that is uniform and pleasant for oneself and others.
3. Sculpting the pot
The potter sculpts the pot, giving it a satisfactory shape. Likewise, individuals seeking to end suffering sculpt from their minds the immeasurable feelings of goodwill, compassion, detachment and their combined joy.
4. Firing the pot
The potter fires the pot, giving its form stability. Likewise, individuals seeking to end suffering give stability to their immeasurable feelings by means of renouncing the world.
5. Decorating the pot
The potter decorates the pot to his senses, making it appealing to the eye. Likewise, individuals seeking to end suffering, having attained stability of immeasurable feelings, decorate them with knowledge attained on the noble path.
6. Using the pot
Having made the pot, the potter sells it on the market or uses it at home. Likewise, individuals seeking to end suffering, having purified their mind, use the attained state for the common good.
The Policy of Addressing Corruption
Addressing corruption consists in limiting the bloated and excessive activity of the mind. With all types of corruption, the mind moves like a pendulum, falling from one extreme into another.
Six types of corruption are described below.
1. Corruption by belief is expressed in the beliefs: “I'm — a body. I’m — a feeling. I'm — a thought. I'm — volition. I'm — consciousness fettered by vices.” With corruption by belief, the state of the mind is like a broken stick we cannot lean on.
2. Corruption by action is expressed in occupation, restlessness, fidgetiness, or opposite, in drowsiness, indifference and sluggishness. With corruption by action, the state of the mind is like a poorly tuned string which either squeals because it is over taut or rattles because it is sagging.
3. Corruption by seeking pleasure is expressed in the following unskillful opposite states: despair, anguish and grief on the one side and euphoria, exaltation and fascination with pleasant perceptions on the other side. With corruption by seeking pleasure the state of the mind is like round fabric there is no way to comfortably cover ourselves with.
4. Corruption by intelligence is expressed in the habit of making judgements about other beings. The habit of making judgements cultivates resentment, bile, hatred and obstinacy. The state of the mind with corruption by intelligence (I.e by our own thinking) is like a square bowl it is awkward to drink from.
5. Corruption by purity is expressed in pride and feeling superior to other beings. It is expressed in attachment to the notion of the differences of our name and form.
6. Corruption by knowledge is expressed in people trying to correct what does not need correction. As a result of this, instead of giving and serving all beings with the help of newfound wholesome qualities, they try to remake those qualities into something else, not seeing perfection where it is present. That state is like the state of a person who tries to warm fire or cool ice.
