Peaceful Action, Open Heart, p243-244Giving (dana) is an essential bodhisattva practice. In Chapter Twenty on Avalokiteśvara Bodhisattva, the Universal Gate, we learned about the four skillful means of a bodhisattva. The first of these is the practice of making offerings. There are three kinds of offering. The first is giving material goods. The second is giving the gift of the Dharma, the practice that liberates us from suffering. The third and ultimate offering of the bodhisattva is the gift of non-fear. We have to understand giving in this light. Dana paramita, the perfection of giving, has nothing to do with material wealth. It has to do with generosity and openness, our capacity to embrace others with our compassion and love. With that spirit, we quite naturally want to give everything we can to help them. So we can see right away that dana paramita intersects with the practice of kṣānti, inclusiveness, and it also has the element of prajn͂ā, wisdom, because it is through our understanding of interbeing that generosity and compassion arise. When we truly see ourselves as others and others as ourselves, we naturally want to do everything we can to secure their happiness and well-being, because we know that it is also our own well-being and happiness.
There’s a kind of vegetable in Vietnam called he (prounounced “hey”). It belongs to the onion family and looks like a scallion, and it is very good in soup. The more you cut the plants at the base the more they grow. If you don’t cut them, they won’t grow very much, but if you cut them often, right at the base of the stalk, they grow bigger and bigger. This is also true of the practice of dana. If you give and continue to give, you become richer and richer all the time, richer in terms of happiness and well-being. This may seem strange, but it is always true. The more you give away the things that you value – not just material things but also gifts of time and energy – the greater your store of riches. How is this possible? When you try to hoard things you may end up losing them, but everything you give to help others always remains with you as the foundation of your well-being.
Tag Archives: 6paramitas
Six Doors of Action
Peaceful Action, Open Heart, p239-240The Sanskrit term “paramita” is usually translated in English as “perfection,” but in Chinese Buddhist literature it is always rendered in a character that translates literally as “crossing to the other shore.” The Six Paramitas are very concrete means for us to cross over the sea of suffering to the shore of freedom from craving, anger, envy, despair, and delusion. Through cultivating and perfecting these six ways of being, we can reach the other shore very quickly – it may take only a few seconds for us to cross over the river of suffering and arrive on the shore of well-being. We may have thought that it would take many years of practice in order to get free of the afflictions, but if we know how to cultivate and manifest these six qualities we can cross over right here and now.
The first paramita, the first door of action, is dana, giving and generosity. The second door of action is shila, the precepts, mindfulness trainings, and guidelines for ethical behavior. The third door is kṣānti, all-embracing inclusiveness. The fourth door of action is vīrya, diligence, energy, effort, and steadfastness in the practice. The fifth is dhyana, meditation, the practice of stopping and calming and looking deeply. And the sixth is prajn͂ā, wisdom and understanding.
We have already seen these qualities manifested in the bodhisattvas of the Lotus Sutra. Never Despising Bodhisattva and Pūrṇa exemplify the perfection of inclusiveness. Mañjuśrī is an example of complete realization of great wisdom. Earth Store Bodhisattva’s vow not to rest until all living beings are delivered from the hells of suffering is an example of the perfection of diligence.
All of the great bodhisattvas manifest the qualities of the Six Paramitas in various ways, and each of these six doors of action exists in interdependence with the others. In any one of these six qualities, you can see the other five. This is the approach that we should always take when we study and practice Buddhism, because the very foundation of Buddhist wisdom is interbeing – the one contains the all.
The Door of the Six Paramitas
Peaceful Action, Open Heart, p239In one of the chants recited by monks and nuns during the morning service there is the expression, “opening the door of action.” This refers to entering the dimension of action through the practice of the Six Paramitas. The Six Paramitas are called the doors of action because this practice is the basis of the bodhisattva path. Not only Sadaparibhuta, Avalokiteśvara, Samantabhadra, and the other great bodhisattvas we’ve met in the pages of the Lotus Sutra, but also you, I, and every one of us can be Buddha’s disciple and friend and serve as a bodhisattva to help bring peace, joy, and stability to the world.
Bodhisattvas with Knowledge of the Six Perfections
The bodhisattva with [knowledge of the Six Perfections (Liu-tu Chih)] is vigorously involved in practicing the Six Perfections (charity, morality, patience, effort, meditation, and wisdom). Chih-i points out that the bodhisattva of the Six Perfections is weak in perceiving truth according to the principle of emptiness (i.e., there is neither origination as the cause nor extinction as the effect), but is strong in perceiving truth according to the phenomenal appearances or facts (i.e., all dharmas have origination as the cause and extinction as the effect). The bodhisattva with the knowledge of the Six Perfections has overcome but not yet completely severed delusions. His belief in truth as actual cause and effect is so strong that he is willing to sacrifice his own life and fortune in order to eliminate the cause of suffering and to reach the extinction of suffering. (Vol. 2, Page 137)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismThe Perfection of Wisdom
Of the Six Perfections – generosity, discipline, patience, energy, meditation, and wisdom – the perfection of wisdom is accomplished when our views are in accord with the reality or the world as it truly is. That is, we have insight into the dynamic and interdependent nature of all things. The perfection of wisdom is expressed through our faith in the Wonderful Dharma, which enables us to have confidence and trust in our Buddha-nature – our capacity to view life with the insight and wisdom of the Buddha.
Lotus SeedsThe Perfection of Discipline
Of the Six Perfections – generosity, discipline, patience, energy, meditation, and wisdom – the perfection of discipline means to live in accord with the precepts. As we have seen, the Five Precepts are: to not kill, to not steal, to not be involved in sexual misconduct, to not speak falsely, and to not use intoxicants that cloud the mind. Buddhism recognizes that until we are awakened it is very difficult to live in full accord with the precepts. It is difficult because the precepts are actually a description of awakened conduct. So as our practice enables us to receive the merits of the Buddha’s awakening, it also enables us to become loving, generous, faithful, truthful, and mindful. Until we are fully awakened, however, the precepts act as guidelines that keep our practice honest and point out how to avoid harming ourselves and others. They are tools for self-reflection and can show us how to maintain our integrity and bring about benefit for ourselves and others.
Lotus Seeds