The six paramitas and ten paramis are a list of qualities that lead us to awakening . Learn about these perfections, how they benefit us, and what. The six invaluable qualities are known as “the six paramitas,” phar-phying-drug. The six paramitas in Tibetan and Sanskrit are: (1) sbyin-pa (dana, “generosity”). 6 Paramitas. Introduction. The Six Paramitas. The Mahayana Buddhist tradition places a strong emphasis on benefiting others as the goal of Buddhist practice.
|Genre:||Health and Food|
|Published (Last):||22 October 2018|
|PDF File Size:||3.7 Mb|
|ePub File Size:||16.87 Mb|
|Price:||Free* [*Free Regsitration Required]|
Six invaluable qualities unfold and manifest from within the minds of disciples of the Buddhadharma who pursue and practice the teachings that Lord Buddha presented with joy and diligence. The six paramitas in Tibetan and Sanskrit are: The practice of generosity, the first paramita, is to give what is helpful and good and to give without selfishness. There are three ways to be liberal and generous sbyin-pa-gsum: The teachings on the first form of generosity, zang-zing-gi-sbyin-paexplain proper and improper charity.
It is necessary to abandon improper giving and to know what is proper to give. It is improper to give something to someone with the intention to harm, or with the intention to become famous, or out of fear of impending poverty.
It is also necessary to consider what one gives. A bodhisattva should never give anything that can hurt others and should never give anything that is helpful with wicked thoughts in mind. It certainly is not beneficial to pamper those persons crazed with desire and filled with greed. Furthermore, a bodhisattva is never reluctant to be charitable and is never animus, disrespectful, or scornful when doing so. Proper generosity is giving whatever one possibly can and doing so with a pure motivation and enthusiasm.
There are many very inspiring stories about great arhats and bodhisattvas who even gave their own flesh to feed animals that were on the verge of starving to death. So, one gives whatever one can to the needy. One gives them whatever one can with joy, respect, compassion, and openly. The wise know that they cannot ever be generous too soon and never falter or wane.
It means helping those who have respect for the precious Buddhadharma understand and appreciate its invaluable meaning. With a pure motivation, one should pass on the authentic teachings that one has received from an authentic scholar and master and that one has understood oneself.
The truth of the Buddhadharma is precious and rare and should always be discussed in a pleasant environment and way. The Sutras explain how to give teachings in a traditional manner, and one should know better than to mix them with mundane concerns.
So, these are the three basic forms of generosity, the first paramita that Lord Buddha taught. It is paramitws the easiest paramita to understand.
It can be practiced by everyone and is the foundation for the following five. According to the Bodhisattva Vehicle, there are three categories of ethics tshul-khrims-gsum: To refrain from negative actions, nyes-spyod-sdom-pa’i-tshul-khrims, is the first aspect of the three kinds of discipline.
It means avoiding misdeeds and wrongdoings, i. In apramitas, harmful actions are described as the ten non-virtues, which are 1 killing, 2 stealing, 3 sexual misconduct, 4 lying, 5 slander, 6 harsh speech, 7 useless speech, 8 covetousness, 9 ill-will, and lso misguided beliefs. In order to have pure and skillful conduct, one needs to study and learn what is negative by training under the guidance of someone who really knows and has experienced the significance of virtue and vice.
Having seen which negative habits and actions are strongest and easiest to give up, a practitioner can take vows or commitments never to repeat them again. For example, if one is certain that one can stop killing, then one can take the vow not to kill.
If one is certain that one can stop killing and stealing, then one can take both vows. Moral codes, tshul-khrims-srung-baand vows are supports that enable practitioners to reduce and eventually eliminate any wrongdoings.
There is no situation or thing that cannot be the practice of a bodhisattva. It is said that there are as many practices as there are phenomena and that both positive and negative circumstances and situations present an opportunity for a bodhisattva to benefit living beings. Virtuous qualities are described as the six paramitas, but a person ols be ready and willing to engage in these invaluable activities.
The intention to paeamitas so is already an immense accumulation of virtue. The Mahayana ways of oos with mind poisons are very easy skilful methods.
First it is necessary to understand the source and result of desire and craving and then it is necessary to learn to appreciate paramita it means to parramitas content. While investigating both aspects, desire automatically decreases and contentment naturally increases.
There is no need to sit down and work on decreasing desire and to later sit down and work on increasing contentment, seeing that winning an understanding of both practices simultaneously serves both purposes.
In this way, various skilful methods can be developed and put into practice: Mahayana Buddhism offers so many practices, and one starts by engaging in the easiest ones, until one can practice what needs to be done on a larger scale.
Acting on behalf of sentient beings, s ems-can-don-byedis the third aspect of tshul-krhims-gsum. One does need to have achieved a certain level of realization that is based upon a pure mind of loving kindness and selfless compassion in order to be able to really benefit others effectively and reliably.
However, it is possible to benefit others before one has fully realized perfection if one has the pure motivation.
There are four basic guidelines to act upon for the benefit of sentient beings if one has a pure motivation: This means to speak nicely. It is limited as long as one has not developed sufficient confidence in wisdom-awareness, the sixth paramita, or realized it paramittas.
It is also limited as long as one does not really understand circumstances and situations and is not totally sure that the help one gives others will not be impaired by disappointment or obscured by pride. There are three ways to practice patience bzod-pa-gsumthat I wish to discuss with you: The teachings speak of the patience of not being offended when someone hurts or abuses one personally or those who are dear, ji-mi-snyam-pa’i-bzod-pa.
One understands that their blow did not come out of the blue rather is based upon causes and conditions created in the past — causes and conditions that one created oneself. By accepting a blow, the cause of a particular situation is overcome and the blow itself is used as an exceptional opportunity to practice paramifas without feeling resentment. One sees it as a chance to turn what might seem negative into a beneficial practice without becoming angry, khro-med.
Of course, easier said than done. It was not common in the Tibetan tradition to deal with situations just described adequately and Tibetans used to look down on anyone who was not offended and who did not retaliate oaramitas hurt or harmed. As a result, a victim felt ashamed if he or she did not strike back when insulted or hurt. Once I saw a monk in Sikkim react differently, though, and I was amazed. The very nice monk had a good sense of humour, but one day he said something frivolous to a monk who was very short-tempered.
Angered, the short-tempered monk kicked the nice monk paramiats then hit him on the head with a piece of wood. If no one were ever angry with me, how could I develop patience?
Pāramitā – Wikipedia
Thank you parxmitas having been angry with me. When situations like this arise, one has to be prepared to deal with them in the same manner. One begins practicing when simple situations present themselves. One understands that their nasty words are only words. By practicing patience and forbearance in the wake of irrelevant matters, one will eventually be able to master much more crucial situations and events. The second type of patience is the patience of enduring any oos one experiences without fighting it uselessly or feeling intimidated, sdug-bsngal-la-ji-mi-snyam-pa’i-bzod-pa.
Although it might sound so, the patience of tolerating suffering does not paramiyas one seeks suffering and pain and rejoices when one is in agony. Since time that has no beginning until the present every sentient being living in one of the six realms of existence has been suffering in one way or another. When sick, one often does suffer a lot and should take medicine.
However, one should not see nor think that those situations are negative. Paramias one understands this, then suffering diminishes.
How does one develop understanding? Just as I do not want to suffer, nobody wants to suffer.
When one paramittas down to meditate, one has little to no patience and it often feels painful to sit in the right posture, to uphold the right attitude, and to recite the liturgy. Having patience to practice will really help oneself and others.
Lord Buddha practiced intensively for six years along the banks of the Neranjara River before he attained enlightenment under the Bodhitree at Bodhgaya. He not only benefited our planet earth but the myriad world systems, too. Therefore, one should not complain about petty difficulties one may have while. The Vajrasana at Bodhgaya. Confidence arises through taking refuge in the Buddha, Dharma, and Sangha and develops and increases through practicing the instructions that one receives.
It is important to continuously learn about pxramitas recall the qualities of the Three Jewels so that one is inspired to patiently seek to understand and realize the absolute and relative truths. The absolute truth is that everything is like an illusion and therefore virtue and vice are also illusory. It is not easy for most people to acknowledge and appreciate the simultaneity of the two levels of truth, so it is important to practice the patience of pqramitas fearing the profound meaning of the Dharma, zab-mo’i-don-la-mi-skrag-pa’i-bzod-pa.
One begins reflecting from a very basic, down-to-earth level. It is a fact that we have all attained a precious human existence and we certainly appreciate how good our life is, because we are free to do as we please. So many possibilities to do good and benefit others are at our disposal.
It would be a tremendous pity to waste the wonderful abilities and possibilities one has by ignoring and not using them. For example, as long as a hundred kilos of gold remain buried beneath the house of a poverty-stricken family, it will be of no use to anyone.
Similarly, a precious human existence is invaluable but wasted if not used properly. Life is impermanent and passes quickly. Joyful Endeavour — brTson-‘grus.
I wish to speak about armour-like diligence, zeal of application, and insatiable perseverance. A sincere disciple has the wish to benefit others, yet he or she does not really know the best ways to go about this.
Just as armour protects us from wounds inflicted by sharp weapons, diligence is a strength that protects us from being dominated by laziness.
The four qualities that will be attained by developing and increasing joyful endeavour are: It is first necessary to know what one wants to do before one begins. Then one can successfully engage in the practices with one-pointed concentration and hold the samadhi of diligence, brtson-‘grus-kyi-ting-nge-‘dzin. When someone knows how to give unfailing help and support to those who are suffering and in need, he or she is able to engage in reliable methods to truly benefit himself or herself as well as many others.