The Six Paramitas of a Bodhisattva

For those who study Buddhism and wish to realize the Tathagatagarbha, attain enlightenment to the mind and see the true nature, becoming true bodhisattvas, they must cultivate the Dharma that bodhisattvas should practice—the six paramitas of the bodhisattva path. The first paramita is the perfection of giving (dana-paramita). As a bodhisattva, one must cultivate the perfection of giving. On one hand, this is to form wholesome affinities with sentient beings; by providing what sentient beings need, they will trust and follow you, joining you in studying and practicing Buddhism. On the other hand, it is to cultivate one's own merit and virtue. Only when one's merit and virtue are complete does one have the opportunity to attain enlightenment, become a bodhisattva in the true sense, and enter the gate of the Buddha Dharma.

A bodhisattva who has attained enlightenment to the mind enters the gate of the Buddha Dharma, while one who has not remains outside the gate and is not a bodhisattva in the true sense. Therefore, to become a bodhisattva, one must first cultivate the practice of giving to complete one's merit and virtue. One must also form affinities with sentient beings, for through such affinities, there arises the opportunity to deliver sentient beings. Sentient beings will joyfully become your disciples, enabling you to guide them step by step in their cultivation. When you attain Buddhahood in the future, these sentient beings will all support the Buddha Dharma within your Buddha land. Thus, giving is crucial.

The second paramita is the perfection of precepts (sila-paramita). By upholding the precepts, the mind does not transgress boundaries and becomes tranquil, committing no unwholesome karmic deeds or faults, thus avoiding the burden of negative karma. Because the mind becomes tranquil through upholding precepts, one can attain meditative concentration (dhyana). With concentration, one can engage in contemplative practice and meditation, thereby realizing the truth and attaining the eighth consciousness (alaya-vijnana). Therefore, a bodhisattva should uphold the precepts to purify the mind's actions. No true bodhisattva entertains thoughts of violating precepts. If one intentionally violates precepts, they are not a true bodhisattva, indicating that their klesha-obstructions are still heavy, and they are not yet qualified to enter the gate of the Buddha Dharma or become a true bodhisattva. Thus, to be a true bodhisattva, one must uphold the precepts—beginning with passive observance, transforming into spontaneous and conscious adherence, until ultimately there are no precepts to uphold. Because the mind is already pure, without any intention to violate precepts, all actions and deeds accord with the inherently pure mind. At this stage, one no longer needs to actively uphold precepts; it becomes "upholding without upholding," where one's bodily, verbal, and mental actions constantly and everywhere conform to the precepts and the Buddha Dharma, aligning with the nature of the Tathagatagarbha. This is upholding the precepts of the mind-ground.

The third paramita is the perfection of patience (ksanti-paramita). Cultivating patience also purifies the mind, subduing one's own klesha-obstructions, and forms wholesome affinities with sentient beings. Although sentient beings may subject us to many humiliating situations, the mind must endure and subdue itself without retaliating or harboring resentment toward sentient beings. In this way, enmity with sentient beings is resolved, wholesome affinities are formed, and one's own mental nature and klesha-afflictions can be effectively subdued. This is the mental conduct of a true bodhisattva and a hallmark of being a true bodhisattva. Therefore, one must cultivate the perfection of patience.

The fourth paramita is the perfection of diligence (virya-paramita). As a bodhisattva, one must diligently apply effort in the Buddha Dharma without slackening. In which areas should one be diligent? Be diligent in giving, diligent in cultivating merit and virtue to form wholesome affinities with sentient beings, diligent in upholding precepts, diligent in patience, diligent in cultivating meditative concentration, and diligent in cultivating one's prajna wisdom. By diligently practicing everywhere and at all times, wholesome dharmas will rapidly increase, enabling one to swiftly attain enlightenment to the mind and see the true nature. This is the perfection of diligence, which can carry one to the other shore beyond birth and death.

The fifth paramita is the perfection of meditative concentration (dhyana-paramita). A bodhisattva must cultivate meditative concentration, fixing the mind on one object without distraction or dullness, developing the power of concentration to engage in various contemplative practices and thereby realize the Buddha Dharma. This concentration refers to both the concentration of the four dhyanas and eight samadhis, and the concentration of resolute determination in the mind. Regarding the Mahayana Dharma and the Tathagatagarbha Dharma, the bodhisattva has attained resolute determination in the mind, being firmly convinced without doubt and without regressing. Regarding the Dharma of attaining enlightenment to the mind and seeing the true nature to become a true bodhisattva, the Dharma of attaining Buddhahood, and the Dharma of the true reality of prajna, the mind has also attained resolute determination. The skill in the four dhyanas and eight samadhis, especially the concentration before the first dhyana (the "access concentration" or "anagamya-samadhi"), must be cultivated, as it is the foundation for contemplative practice and meditation. With this concentration, one can effectively engage in contemplative practice and realize the inherent nature of the mind. Therefore, meditative concentration is crucial. With concentration, one also generates merit, known as the merit of concentration. Most importantly, with concentration, one can increase the prajna wisdom of the Mahayana. Thus, cultivating concentration leads to the other shore beyond birth and death.

The last of the six paramitas of the bodhisattva is prajna wisdom (prajna-paramita). What is prajna? It refers to our inherently pure mind, the Tathagatagarbha, which is the immortal essence of the mind. The prajna sutras primarily consist of the 600-volume Mahaprajnaparamita Sutra, all of which expound upon the Tathagatagarbha. Sutras such as the Heart Sutra, the Diamond Sutra, and many other prajna-related scriptures all expound the prajna nature of the Tathagatagarbha. We must study these, understand their principles, and after comprehending the principles, cultivate meditative concentration to engage in meditation. Only when the conditions of these six paramitas are complete does one have the capacity to meditate. When the causes, conditions, and time are ripe, one can realize the inherent Tathagatagarbha and attain enlightenment to the mind and see the true nature.

The practice of a bodhisattva primarily consists of cultivating these six aspects. The final one is the perfection of prajna, which is the most essential practice. All cultivation is aimed at attaining great wisdom. With wisdom, one accomplishes all dharmas; liberation depends on wisdom, and crossing beyond birth and death and achieving Buddhahood depend on wisdom. Therefore, we should all diligently immerse ourselves in cultivating prajna wisdom and the Dharma of the Tathagatagarbha.

However, truly realizing the Tathagatagarbha is not easy, because throughout countless kalpas, we have clung to the false appearances of the five aggregates and eighteen elements, regarding the functions of the seven consciousnesses as the self and as real. This obscures our inherent nature, causing us to fail to recognize the true Dharma and only acknowledge false appearances. If we can first sever the view of self and then seek the Tathagatagarbha through meditation, it will be somewhat easier. To do this, one must study the Hinayana sutras, such as the Agama Sutras, sever the view of self, and attain the first or second fruition (srotapanna or sakrdagamin). Then, by eliminating the false appearances of the five aggregates and eighteen elements one by one, one can seek the truth within these false appearances.

Within the impermanent and illusory dharmas of the arising and ceasing of the five aggregates, one must seek that immortal pearl—the Tathagatagarbha. After severing the view of self, it becomes easier to find. By eliminating all false appearances, the truth is revealed. Before severing the view of self, one easily mistakes the false appearances of the five aggregates for the true pearl. If the five aggregates are mistaken for the pearl, the true inherent Tathagatagarbha pearl becomes difficult to find, as truth and falsehood are mixed and hard to distinguish. Once we eliminate the five aggregates and eighteen elements, it becomes easy to find the inherently pure mind, and one swiftly enters the gate of the Buddha Dharma.