The Good Eon
Chapter 2

The Blessed One then said this to the bodhisattva Prāmodyarāja: “Prāmodyarāja, in this way you must devote yourself to generosity and make offerings to the Dharma. Prāmodyarāja, long ago, many incalculable eons in the past, there was a thus-gone one, a worthy one, a complete and perfect buddha known as Golden Beauty, King of the Splendid Light of Ascertainment. His lifespan was unfathomable, the features of his buddhafield were infinite, and his retinue was beyond count.

“Later, during the final five hundred years of the teachings, there appeared a Dharma teacher by the name of Treasury of Engagement with the Infinite Jewel Body of Renown. When he taught this absorption all the other monks had completely strayed from the teachings. Nevertheless, this Dharma teacher was undeterred. Without concern for his own body and life, [F.17.b] he inhabited charnel grounds, living from roots and fruits, and thus he taught this absorption. At that point, the gods from the Heaven of the Four Great Kings through to the Unexcelled Heaven came to listen to his teachings. At that time there was also a universal monarch known as Roar That Causes Widespread Happiness and Freedom from Pain, who came to listen to that Dharma teacher’s explanation of this absorption. When he had received the teaching, he gave the gift of freedom from terror as he said to the Dharma teacher, ‘Monk, please teach this absorption, which the buddhas have genuinely bestowed. I shall protect and take care of you.’

“The monarch arranged for one thousand of his sons to be the teacher’s guards, and with his boundless attitude he arranged for thirty thousand people to provide pleasant living conditions. Thus, living comfortably, the teacher taught this absorption for half an eon. Due to the roots of virtue resulting from this, the Dharma teacher, the king, his sons, and all the other people involved came together to please three billion buddhas over a period of eighty eons, and they received this absorption from each of them. In accordance with their wishes, they also took up residence in buddha realms. Prāmodyarāja, you may believe that teacher was someone else, but you should not think so. He was none other than the thus-gone Amitāyus. The universal monarch was the thus-gone Akṣobhya, and the one thousand princes are the thousand buddhas of the Good Eon. And, Prāmodyarāja, all the other thirty thousand bodhisattvas were the beings who provided for, protected, and sustained the Dharma teacher in accordance with his wishes.

“Prāmodyarāja, since this is the absorption of the bodhisattvas, [F.18.a] you must genuinely accomplish it. You must respectfully uphold this absorption of the bodhisattvas. You must gather it, write it down, and teach it.”

At that time the Blessed One spoke these verses:

When the Blessed One had taught this absorption, he entered it. Likewise, the bodhisattva Prāmodyarāja entered equipoise, and for a period of seven days he discerned the phenomena associated with this absorption by means of careful investigation.

Then eighty-four thousand Licchavis who were gathered inside Vaiśālī and another eighty-four thousand Licchavis who had assembled outside Vaiśālī thought to themselves, “In order to benefit many beings, in order to bring happiness to many beings, and out of love for the world, the thus-gone, worthy, complete and perfect Buddha has appeared in the world in order to help gods and humans and bring them happiness. But now the thus-gone, worthy, complete and perfect Buddha has entered meditative seclusion. Who among us should now request that he rise from the absorption of the thus-gone ones?”

The Licchavis who were assembled inside Vaiśālī went before the venerable Śāriputra and said, [F.19.a] “Venerable Śāriputra, at the time when the lifespan is short, the appearance of a buddha is rare, and faith is also rare. Now the thus-gone, worthy, complete and perfect Buddha has entered equipoise. Please request the thus-gone, worthy, complete and perfect Buddha to consider us with a loving heart and to kindly reemerge from his meditative absorption.”

Upon hearing those words, the venerable Śāriputra went to the place where the Blessed One was residing. Yet, although Śāriputra searched for the Blessed One’s dwelling by entering meditative concentration and absorption, he could not discover the abode of the Thus-Gone One.

The venerable Śāriputra then went to see the venerable Mahā­maudgalyāyana, explaining to him about the intents and wishes of the Licchavis. In response, the venerable Mahā­maudgalyāyana applied his miraculous abilities, thus causing the entire trichiliocosm to tremble and shake, and his voice reverberated through the whole world below the Realm of Brahmā, requesting the Thus-Gone One to reemerge from absorption. Yet the Blessed One did not emerge.

At that time the venerable Śāriputra, the venerable Mahā­maudgalyāyana, Ājñāta­kauṇḍinya, Bhadra, Subāhu, Mahānāma, Gavāmpati, Rāhula, Pūrṇa, Subhūti, Kātyāyana, Kāśyapa, Ānanda, Pūrṇāvara, Mahākapphiṇa, Upāli, and the bodhisattva Maitreya, along with five thousand other bodhisattvas, proceeded to the place where the Blessed One resided. Encircling the Blessed One, they took their seats. The Four Great Kings, Śakra who rules the gods, and innumerable gods of the desire realm arriving from the Heaven Free from Strife, [F.19.b] the Heaven of Joy, the Heaven of Delighting in Emanations, and the Heaven of Making Use of Others’ Emanations likewise reached where the Blessed One resided. They bowed their heads before the Blessed One’s feet and then stood to one side. Likewise, from the heavens of Brahmā, Luminosity, Perfected Virtue, Great Fruition, and all the way up to the pure abodes, innumerable gods arrived. They all paid respect to the Blessed One and took their places.

By then the bodhisattva Prāmodyarāja had dwelt undistractedly in meditative seclusion for seven days. When that period of seven days had passed, he began to discern and arose from meditative seclusion. Arriving at the courtyard where the Blessed One resided, he entered among the masterful bodhisattvas, bowed down, and then took his seat with his palms joined, facing the Blessed One.

Fully aware, the Blessed One now reemerged from his absorption. With the gaze of an elephant, he silently gazed upon the whole gathering.

The bodhisattva Prāmodyarāja at that point made this request to the Blessed One: “It is time for the Blessed One to deliver a Dharma discourse. If the Blessed One will grant me the occasion, I would like to request that certain matters be explained.”

The Blessed One then said to the bodhisattva Prāmodyarāja, [F.20.a] “Noble son, you may ask the Thus-Gone One whatever you wish. I shall respond to all your questions. I shall satisfy you in this way.”

The bodhisattva Prāmodyarāja now made the following request to the Blessed One: “Blessed One, while I resided alone in the forest in meditative seclusion, I thought, ‘These bodhisattvas gain true accomplishment for the sake of awakening. By means of the perfections they accumulate roots of virtue for the sake of awakening.’ But I wonder, Blessed One, do the perfections benefit sentient beings or are they beneficial for awakening‍—are the perfections defiled or are they undefiled? I request the Blessed One to please explain these matters at length so that the perfections may develop in the bodhisattvas; so that the Dharma ways of the bodhisattvas may be engendered and upheld in the beginning, middle, and end; and so that such skillful practices may become the source of abundant, supreme joy.”

The Blessed One replied, “Excellent, excellent, Prāmodyarāja! It is very good that you wish to question the Thus-Gone One about these matters, Prāmodyarāja. Indeed, you have posed this question to nine hundred million buddhas in the past. Therefore, Prāmodyarāja, listen very well and keep my words correctly in mind; I shall explain it to you.”

“Blessed One, I shall do just as you say.”

Addressing the bodhisattva Prāmodyarāja, the Blessed One then continued: [F.20.b] “Prāmodyarāja, there are six purifying perfections. There are six illuminating perfections. There are six mundane perfections. There are six perfections focused on sentient beings. There are six perfections of abiding. There are six perfections for saṃsāra. There are six perfections of defilement. There are six perfections of benefiting others. There are six perfections having supports. There are six perfections of awakening. There are six perfections of wisdom. There are six perfections that benefit oneself. There are six perfections of attainment. There are six perfections of hope. There are six perfections of the threefold view. There are six perfections with respect to the performance of action. There are six perfections of purification via the path. There are six perfections of untiring endeavor. There are six perfections of reasoning.

“There are six perfections based on what should be done. There are six perfections based on what should not be done. There are six perfections based on conceit. There are six perfections of application. There are six perfections of virtue. There are six perfections of sharpness. There are six perfections of profundity. There are six perfections of variety. There are six perfections of displaying. There are six perfections of being unconquerable. There are six perfections focused on sentient beings. There are six perfections focused on phenomena. There are six perfections focused on calm abiding. There are six perfections focused on special insight. There are six perfections of universality. There are six perfections of partiality. There are six incorruptible perfections. [F.21.a] There are six uncontrived perfections. There are six perfections for freedom from poverty. There are six irreversible perfections. There are six perfections of accomplishment. There are six perfections of purity. There are six perfections of stability. There are six perfections of exertion. There are six perfections of satisfaction. There are six mundane perfections.48 There are six transmundane perfections. There are six unsurpassable perfections. There are six perfections free from distraction. There are six perfections of not cycling in saṃsāra. There are six perfections for saṃsāra.49

There are six shared perfections. There are six unshared perfections. There are six perfections of sharing. There are six perfections without ripening. There are six perfections pertaining to essence. There are six perfections of nonentity. There are six perfections of vastness. There are six perfections of flourishing. There are six infinite perfections. There are six perfections of searching. There are six perfections for crossing over. There are six perfections of joyfulness. There are six perfections of joylessness. There are six perfections for the retention of learning. There are six perfections for a long stay in saṃsāra. There are six perfections without interruption. There are six perfections that are dedicated to ripening as sense pleasures. There are six perfections dedicated through concentration. There are six perfections of superknowledge. There are six perfections for mundane fields of artistry. There are six perfections dedicated through loving kindness. [F.21.b] There are six perfections dedicated through compassion. There are six perfections dedicated through joy. There are six perfections dedicated through equanimity.

“There are six perfections dedicated through wrong view. There are six perfections dedicated through correct view. There are six perfections dedicated through the view having supports. There are six perfections dedicated through the view having no supports. There are six perfections dedicated without support. There are six perfections concerning pride. There are six perfections arising from patience. There are six perfections of benefiting. There are six perfections without benefit. There are six perfections with remainder. There are six perfections without remainder. There are six perfections of intelligence.50 There are six perfections of abiding by distinctive intelligence. There are six perfections of the excellent appearance of a buddha. There are six perfections that maintain recollection. There are six perfections of abiding in the household that are receptive to a buddha’s appearance. There are six perfections of accomplishing deliverance. There are six perfections of accomplishing extensive learning. There are six perfections of continuously maintaining the appearance of having gone forth. There are six perfections of abiding in superknowledges. There are six perfections of uninterrupted superknowledge. There are six perfections of wishing for a body.

“There are six perfections of abiding. There are six perfections of endowment. There are six perfections of myriad forms of ripening. [F.22.a] There are six perfections beyond ripening. There are six perfections without hankering. There are six perfections associated with timely generosity. There are six perfections of light. There are six perfections of limitless light. There are six perfections of delightful ripening. There are six perfections of irreversibility. There are six perfections of delight. There are six perfections of purification. There are six perfections that transcend worldly phenomena. There are six perfections of manifestation by birth. There are six perfections of a perfect family. There are six perfections conducive to a perfect retinue. There are six perfections conducive to an undivided retinue. There are six perfections that give rise to pure ripening. There are six perfections of seeing in all directions. There are six perfections of the proclamation of knowledge. There are six perfections of carefulness. There are six perfections of being unharmed. There are six perfections of nirvāṇa. There are six perfections of the proclamation of great mastery. There are six perfections of encouragement. There are six perfections of freedom from forgetfulness.

“There are six perfections correlated with the thirty-two marks and the signs. There are six perfections of the departure. There are six perfections based on time. There are six perfections based on knowledge of time. There are six perfections of discernment. There are six perfections for harmonizing with the world. There are six perfections of realization. There are six perfections of relinquishment. There are six vajra-like perfections. [F.22.b] There are six perfections of freedom from darkness. There are six perfections of being indomitable. There are six perfections that conquer the hordes of the māras. There are six perfections of immutability. There are six perfections of the single unique moment. There are six perfections without equipoise. There are six perfections of equipoise. There are six perfections of ripening. There are six perfections of the buddhas. There are six perfections of omniscience. There are six perfections without remainder.51 There are six perfections with remainder. There are six perfections of joyful acceptance. There are six perfections that foster realization. There are six perfections of vastness.52 There are six perfections of disenchantment. There are six perfections yielding virtue for others. There are six perfections of others.

“Likewise, there are six perfections for each of the correct abandonments. There are also six perfections for each of the bases of miraculous power. There are also six perfections of the four concentrations. There are also six perfections of the four applications of mindfulness. There are also six perfections of the four truths. There are also six perfections for each of the five faculties. There are also six perfections for each of the five powers. There are also six perfections of the seven factors of awakening. There are also six perfections of the eight limbs of the noble path. There are six perfections focused on calm abiding. There are six perfections focused on special insight. There are six perfections focused on knowledge. There are six perfections of accomplishing liberation. [F.23.a] There are six perfections that gather the assembly of53 a monk. There are six perfections of the four types of correct knowledge. There are six perfections of freedom from weariness. There are six perfections of deliverance through generosity. There are six perfections of deliverance through discipline. There are six perfections of deliverance through patience. There are six perfections of deliverance through diligence. There are six perfections of deliverance through concentration. There are six perfections of deliverance through insight.

“There are six perfections of the eye, ear, nose, tongue, body, and mind. There are six perfections of material things dedicated to benefiting others. There are six perfections of material things dedicated to benefiting oneself. There are six perfections of the Dharma. There are six perfections of the objectives. There are six perfections of realization.54 There are six perfections of happiness. There are six perfections of emptiness. There are six perfections of signlessness. There are six perfections of wishlessness. There are six perfections that are additional. There are six perfections of additional ripening. There are six perfections of application.55 There are six perfections of the ten powers of the thus-gone ones. There are six perfections of the four types of fearlessness. There are six perfections of great compassion. There are six perfections of the physical eye. There are six perfections of the divine eye. There are six perfections of the eye of insight. There are six perfections of the Dharma eye. There are six perfections of the buddha eye.

“There are six perfections of the self-existent. There are six perfections of playfulness. There are six perfections that are hard to fathom. [F.23.b] There are six perfections for each of the eighteen unique qualities of the buddhas. There are six perfections of expertise. There are six perfections of how things are. There are six perfections of seeing the nature of things. There are six perfections of the actions of the desire realm. There are six perfections of the actions of the form realm. There are six perfections of the actions of the formless realm. There are six perfections of the level of seeing the virtuous. There are six perfections of the qualities of the level of the spiritual potential. There are six perfections of the qualities of the eighth. There are six perfections of the qualities of a stream enterer. There are six perfections of the qualities of a once-returner. There are six perfections of the qualities of a non-returner. There are six perfections of the qualities of a worthy one. There are six perfections of a solitary buddha. There are six perfections of a bodhisattva. There are six perfections of discerning the knowledge of exhaustion. There are six perfections of discerning the knowledge of nonarising. There are six perfections of blessings. There are six perfections of the continuation of the sacred Dharma. There are six perfections of superknowledge.56 There are six perfections of conduct. There are six perfections of wishing to benefit. There are six perfections of the absence of defilement. There are six perfections of abandonment. There are six perfections of mastering the relinquishment of the factors for staying alive. There are six perfections of nirvāṇa.57 There are six perfections of miraculous display. There are six perfections of delivering teachings. There are six perfections of bringing forth relics.

“Thus, Prāmodyarāja, bodhisattvas reflect on one hundred and twenty-one perfections. Thereby bodhisattva great beings achieve distinction with respect to all phenomena. [F.24.a] They achieve the unequaled. They achieve knowledge that does not depend on others. They overpower all conditioned phenomena and genuinely accomplish existence. They accomplish the severance of all doubts. They genuinely accomplish the attainment of omniscience. Thus, perfecting these perfections, they attain eighty thousand absorptions. They accomplish eighty thousand gateways of dhāraṇī. They accomplish five hundred playful displays of the buddhas. They become expert regarding the domains of all sentient beings.”

When the Blessed One had said this, the bodhisattva Prāmodyarāja made this request: “Blessed One, you have explained in brief the Dharma teaching known as ‘Elucidating the Objects of the Buddhas.’ Yet, since you have not elaborated on its meaning, I fail to comprehend it. Therefore, in order to benefit many beings, to bring happiness to many beings, and to regard many beings with your loving mind, I request the Blessed One to please explain in detail these matters that are meaningful, beneficial, and joyful for gods and humans.”

In response to the bodhisattva Prāmodyarāja, the Blessed One then said, “Prāmodyarāja, listen well and keep my teaching in mind. I shall explain in detail.”

“Blessed One, I shall do just as you say,” said the bodhisattva Prāmodyarāja, and he proceeded to listen in just that way to the words of the Blessed One. [F.24.b]

The Blessed One continued: “Prāmodyarāja, what are the six purifying perfections? They are the six perfections of those who have not yet developed the mind of awakening but who delight in the nature of generosity, discipline, patience, diligence, concentration, and insight for the sake of awakening. Although they have not previously pronounced ‘awakening’ before any complete and perfect buddha or to any sentient being, they do possess the mind.

“What are the six illuminating perfections? They are the six perfections of those who have given rise to the qualities of the perfections and the mind of awakening such that they examine whether the development of the mind of awakening is preceded by generosity, discipline, patience, diligence, concentration, or insight.

“What are the six mundane perfections? They are generosity, discipline, patience, diligence, concentration, and insight that are focused on sentient beings.

“What are the six perfections focused on sentient beings? Generosity focused on sentient beings occurs when in the process of gathering sentient beings by means of generosity one does not give instructions for the sake of awakening but instead forms the wish that these beings may be happy. Discipline focused on sentient beings is the process of making sentient beings happy through discipline. Patience focused on sentient beings means being patient with all sentient beings while not knowing emptiness. Diligence focused on sentient beings is diligence for the sake of the liberation of all sentient beings. [F.25.a] Concentration focused on sentient beings is the abandonment of all mental grasping in the form of concentration that apprehends a self in order to make the mind devoid of grasping. The six perfections focused on sentient beings is the dedication to awakening and accomplishing complete and perfect buddhahood in order to protect all sentient beings through insight that involves notions based on apprehension.

“What are the six perfections of abiding? The perfection of generosity of abiding for the sake of awakening is to dedicate to awakening what is given, with firm resolve and superior intention. The perfection of discipline of abiding for the sake of awakening is nonconceptual discipline that is dedicated to awakening and does not conceal anything. The perfection of patience of abiding for the sake of awakening is the firm aspiration that until one attains awakening one will accept all sufferings. The perfection of diligence of abiding for the sake of awakening is to so conduct oneself throughout incalculable eons until one achieves omniscience. The perfection of concentration of abiding for the sake of awakening is the perfection of concentration in which the comprehension of awakening is not constituted by any notion of phenomena but is constituted by the absence of any apprehending. The perfection of insight of abiding for the sake of awakening is that until one attains awakening, regarding all phenomena just as they are one will have the realization that consists in their being inconceivable and not subject to examination. Such are the six perfections of abiding.

“What are the six perfections for saṃsāra? The perfection of generosity dedicated to saṃsāra is the inexhaustible perfection of generosity that delivers vast enjoyments within saṃsāra right up to awakening. [F.25.b] The perfection of discipline dedicated to saṃsāra is that which endures within saṃsāra for the full duration of one’s lifespan. The perfection of patience dedicated to saṃsāra is to be free from animosity and to engage with others out of love. The perfection of diligence dedicated to saṃsāra is untiring engagement with the phenomena of virtue through incalculable eons. The perfection of concentration dedicated to saṃsāra is concentration focused on birth. The perfection of insight dedicated to saṃsāra consists of dedication directed at awakening in order to gain special insight into these perfections, as well as genuine knowledge of crafts and arts.

“What are the six perfections of defilement? The perfection of generosity focused on defilements is the ripening of sentient beings that is preceded by sense pleasures‍—just as in the example of the lion prince who established his eighty-four thousand consorts in human life and refuge in the Three Jewels until their attainment of omniscient awakening. The perfection of discipline focused on defilements is that which is dedicated with love‍—like in the example of the discipline focused on sentient beings, which was practiced at the pond of Ekaśṛṅga. The perfection of patience focused on defilements is that which aims to be in harmony with others and therefore does not despise sense pleasures. The perfection of diligence focused on defilements is to frighten others with diligence, just as can be learned in detail from the account of Prince Kuśa.58 [F.26.a] The perfection of concentration focused on defilements is concentration that apprehends a self and arises from a view that regards a self. The perfection of insight focused on defilements is to delight in gambling, gaming, and dice playing by means of insight, while being dedicated to awakening by means of the perfection of wisdom that involves observations.

“What are the six perfections of benefiting others? The perfection of generosity that benefits others is to ripen sentient beings by means of sense pleasures. The perfection of discipline that benefits others is discipline that, out of love, avoids harming others. The perfection of patience that benefits others is that of accepting the Dharma and not despising it. The perfection of diligence that is dedicated through acts of help refers to diligence that accomplishes perfect circumstances in the realms of gods and humans‍—for example, the way the great brahmin Kintu brought sentient beings to birth in the higher realms at the request of Śakra. The perfection of concentration that benefits others is mental engagement with the Dharma. The perfection of insight that benefits others is engagement for the sake of awakening and satisfying sentient beings through those conditions. [B3]

“What are the six perfections having supports? The perfection of generosity having supports is generosity that strays into apprehension so that one distributes things while putting hope in such allocations. The perfection of discipline having supports is discipline that is based on entities. [F.26.b] The perfection of patience having supports is patience focused on sentient beings. The perfection of diligence having supports is diligence that involves conceptual thought. The perfection of concentration having supports is concentration that adheres to a self. The perfection of insight having supports is insight that discriminates by conceptualizing phenomena that are quelled or not quelled, and that thus remains entangled. Such are the six perfections having supports.

“What are the six perfections of awakening? The perfection of generosity is generosity that is endowed with the acceptance that phenomena are nonarising for the sake of awakening. The perfection of discipline is discipline focused on neither body nor mind. The perfection of patience is patience that accepts phenomena just as they are. The perfection of diligence is diligence that remains free from focusing on body or mind. The perfection of concentration is a mind of equality with respect to all phenomena. The perfection of insight is correct knowledge with respect to all phenomena. Such are the six perfections that are dedicated to awakening.

“What are the six perfections of wisdom? The perfection of generosity based on wisdom is skillful giving in order to continuously ripen sentient beings. The perfection of discipline based on wisdom is to clearly distinguish by adopting the five hundred verses and abandoning the ninety-six heretics,59 to clearly distinguish by abandoning suffering and not abandoning the correct view, and to thus attain the higher realms. [F.27.a] The perfection of patience based on wisdom is the employment of wisdom to ripen others by accepting suffering and not reviling the desirous. The perfection of diligence based on wisdom is like the king of horses, Keśin,60 who gladly accepted suffering for himself in order to bring welfare and happiness to both himself and others, thus delivering five hundred travelers, or like the lion, king of beasts, who saved the travelers.61 The perfection of concentration based on wisdom gives rise to the concentrations, formless states, and the qualities of the hearers, but without this resulting in one trying to escape. The perfection of insight based on wisdom is the great medicine that correctly apprehends phenomena by means of wisdom, moves toward awakening by relinquishing unvirtuous phenomena, and is beyond the domain of any sentient being.

“What are the six perfections that benefit oneself? The perfection of generosity that benefits oneself is generosity dedicated to the accomplishment of great enjoyments for oneself. The perfection of discipline that benefits oneself is discipline that results in life within the higher realms, as a human or a god. The perfection of patience that benefits oneself is the accomplishment of patience that ripens as an attractive physique and complexion, charisma, and renown. The perfection of diligence that benefits oneself is one’s independent and diligent practice for the sake of awakening and one’s own diligent discernment. The perfection of concentration that benefits oneself is to develop concentration so that one avoids taking birth in this world during the sevenfold eons of destruction and formation.62 [F.27.b] The perfection of insight that benefits oneself is to pursue physical, verbal, and mental actions in accord with the truth and without regard for the opinions of others. Such are the six perfections that benefit oneself.

“What are the six perfections of attainment? The perfection of generosity based on attainment is generosity that ripens as the attainment of vast enjoyments and is dedicated to awakening. The perfection of discipline based on attainment is discipline that is dedicated to awakening and free from mental defilement aimed at attaining wealth. The perfection of patience based on attainment is directed toward awakening and avoids bringing harm to others or giving up the sacred Dharma. The perfection of diligence based on attainment consists in boundless diligent exertion. The perfection of concentration based on attainment is an attainment of the absorption that allows the accomplishment of all activities. The perfection of insight based on attainment is the realization of the equality of all phenomena. Such are the six perfections of attainment.

“What are the six perfections of hope? The perfection of generosity based on hope is generosity that is generated by apprehension and is dedicated entirely to awakening. The perfection of discipline based on hope is the ripening discipline that involves apprehending body and speech and is carried out for the sake of awakening. The perfection of patience based on hope is correct perception and acceptance of phenomena based on analysis. The perfection of diligence based on hope is being diligent and industrious in the various teachings through knowledge of what is undetermined. [F.28.a] The perfection of concentration based on developing the intention of hope is not grasping any marks with respect to the relinquishments because of having trained in the perfection of concentration. The perfection of insight based on hope is to think, in order to fathom what is undetermined, ‘Is it possible to reach the pinnacle of the perfection of insight or not? How long does it take? Who might accomplish that?’ Such are the six perfections of hope.

“What are the six perfections of the threefold view? The perfection of generosity based on the threefold view is a giving consisting in unceasing conditioned means but with a fruition that is unconditioned. The perfection of discipline based on the threefold view is the discipline of someone who has embarked on the path. The perfection of patience based on the threefold view is that which discerns and accepts that all outer and inner phenomena are impermanent, painful, and devoid of self. The perfection of diligence based on the threefold view is a mind free from emotional defilements that is endowed with the apprehension of unimpeded wisdom and preceded by special insight. The perfection of concentration based on the threefold view is abiding in order to quell these defilements by not being separated from concentration and special insight. The perfection of insight based on the threefold view is to be endowed with knowledge of things as they are, but not as something static, and with the timely ripening of aspirations, in order to relinquish defilements by being taken hold of by expertise in skillful means and insight that are not in conflict with dependent origination. Such are the six perfections of the threefold view. [F.28.b]

“What are the six perfections with respect to the performance of action? The perfection of generosity based on the performance of action is giving to sentient beings while practicing the four means of attracting disciples. The perfection of discipline based on the performance of action is discipline that ripens many beings. An example of this is the extinguishing of fire and the rescue of many beings that occurred in the Bodhisattva’s63 previous life as a quail.64 Why should that be regarded in such a way? Because here one uses pleasant speech for the sake of attracting disciples. The perfection of patience based on the performance of action is the perfection of patience employed to ripen many beings. For example, this is the type of austerity performed when the King of Kaliṅga had the Bodhisattva’s body cut up into eight pieces, and the Bodhisattva did not forsake patience but accepted the pain even as he was decapitated.65 Why should that be regarded in such a way? Because here one accomplishes the objectives of others in order to attract disciples. The perfection of diligence based on the performance of action is diligence that is timely and inspired by compassion, such that it ripens and inspires sentient beings. Why should that be regarded in such a way? Because here one acts in harmony with one’s words in order to attract disciples. The perfection of concentration based on the performance of action is when one has not completed the training in concentration but is endowed with the perfection of insight such that there is no impediment with respect to any phenomenon. Why should that be regarded in such a way? Because of the liberation gate of emptiness. The perfection of insight based on the performance of action is to remain free from delusion about any virtuous factors by means of insight, so that one accepts numerous beings for the sake of awakening. One has a lesser form of the correct understanding of things, and one embraces the liberation gate of wishlessness. Such are the six perfections based on the performance of action. [F.29.a]

“What are the six perfections of purification via the path? The perfection of generosity based on purification via the path is generosity that is dedicated to engaging with the true view while not abandoning signs and marks of virtue. The perfection of discipline based on purification via the path is discipline that is endowed with correct speech, correct livelihood, and correct action. The perfection of patience based on purification via the path is patience that does not give up the acceptance that phenomena are unborn. The perfection of diligence based on purification via the path is diligence that does not apprehend body or mind. The perfection of concentration based on purification via the path is concentration that is not distracted from absorption beyond apprehending. The perfection of insight based on purification via the path is endowed with the insight of the correct view due to the absence of any grasping at marks and by engendering correct mindfulness. One thereby perfects the singular aspect of awakening and becomes irreversible from that state. Such are the six perfections of purification via the path.

“What are the six perfections of untiring endeavor? The perfection of generosity based on untiring endeavor is to relinquish all things while skillfully dedicating this to awakening. The perfection of discipline based on untiring endeavor is to observe flawless discipline preceded by an absence of apprehension and undertaken so all beings can attain the higher realms. This is the case when, for example, a bodhisattva dies in the Heaven of Joy, and the trichiliocosm trembles as he takes birth in a pure and exquisite buddha realm. The perfection of patience based on untiring endeavor is to patiently cultivate the roots of virtue of others in a way that does not become stained by the eight worldly concerns. [F.29.b] The perfection of diligence based on untiring endeavor is to diligently take hold of omniscient wisdom that is dedicated to all sentient beings with love. The perfection of concentration based on untiring endeavor is to take hold of boundless concentration that accomplishes all aspects of meditative attainment. The perfection of insight based on untiring endeavor is to abide in insight that is dedicated to a wish to attain expertise in all matters and deliverance by means of superknowledge. Such are the six perfections of untiring endeavor.

“What are the six perfections of reasoning? The perfection of generosity based on reasoning is generosity imbued with nirvāṇa. The perfection of discipline based on reasoning is discipline dedicated in a way that is free of desire. The perfection of patience based on reasoning is patience that is dedicated to cessation. The perfection of diligence based on reasoning is diligence that engages in pacification. The perfection of concentration based on reasoning is concentration that quells views and conquers emotional defilements. The perfection of insight based on reasoning is to have the perfection of insight that is free from attachment in order to maintain the knowledge pertaining to mantras, medicines, sciences, earthquakes, seasons, years, letters, superknowledges, great compassion, and the actions associated with the higher and lower realms, and thus to be omniscient. [F.30.a] Such are the six perfections of reasoning, which are to be regarded in terms of the four types of fearlessness.

“What are the six perfections based on what should be done? The perfection of generosity based on what should be done is generosity that is dedicated to benefiting others, as one both gives to others and causes others to practice generosity. The perfection of discipline based on what should be done is the cultivation of love focused on sentient beings. The perfection of patience based on what should be done is the patient reliance on the ripening of karma. The perfection of diligence based on what should be done is diligence endowed with the ten virtues. The perfection of concentration based on what should be done is concentration focused on impermanence, suffering, and the absence of self. The perfection of insight based on what should be done is insight that skillfully benefits numerous beings, ensuring that virtuous factors are not wasted and unvirtuous factors are relinquished. Such are the six perfections based on what should be done.

“What are the six perfections based on what should not be done? The perfection of generosity based on what should not be done is the practice of ripening sentient beings by means of sense pleasures. The perfection of discipline concerning what should not be done is discipline that involves what should not be done. The perfection of patience based on what should not be done is to tolerate objects that ripen sentient beings and make dedications with craving. The perfection of diligence based on what should not be done is to ripen sentient beings by means of mundane jokes, enjoyment, play, mantra, speech, expressions, dice games, gambling, and material goods. [F.30.b] The perfection of concentration based on what should not be done is concentration that is distinguished in terms of neutrality and the factors of awakening. The perfection of insight based on what should not be done is insight that has become extremely disturbed, as in the case of a prince who was dull and mute.66 Such are the six perfections based on what should not be done.

“What are the six perfections based on conceit? The perfection of generosity based on conceit is giving that lacks dedication. The perfection of discipline based on conceit is the dedication of one’s own discipline to awakening. The perfection of patience based on conceit is a proud patience. The perfection of diligence based on conceit is an endeavor to elaborate. The perfection of concentration based on conceit is concentration that is sporadic. The perfection of insight based on conceit is learning dedicated to awakening. Such are the six perfections based on conceit. From which perspective are those to be regarded? From the perspective of someone listening to the Dharma.

“What are the six perfections of application? The perfection of generosity based on application is an unreserved giving of everything, as when, for example, a hero sacrificed his life in the ocean for the sake of sentient beings.67 The perfection of discipline based on application is discipline that has given up views and agitation. The perfection of patience based on application is undeterred acceptance even if one’s head is cut off. The perfection of diligence based on application is to endeavor in ways that are greater than all other pursuits, like the endeavor to dry up the ocean, for example. [F.31.a] The perfection of concentration based on application is concentration that is not wasted even if one remains within a harem. The perfection of insight based on application is unobscured insight that sees all conditioned things to be like illusions and is endowed with profound nonapprehension. Such are the six perfections of application, which are to be regarded from the perspective of the four bases of miraculous power.

“What are the six perfections of virtue? The perfection of generosity based on virtue is generosity that destroys the chain links of karmic imprints. The perfection of discipline based on virtue relinquishes everything for the sake of the discipline of noble beings, purifies carelessness, and eliminates the lower realms. The perfection of patience based on virtue accepts everything and does not dispute any virtuous factor. The perfection of diligence based on virtue is unrelenting diligence based on all that is to be done. The perfection of concentration based on virtue is to practice the essence of concentration within the sphere of equality in order to discipline the mind so it accords with one’s intentions. An example of this is the way the great king Sudarśana transcended thoughts of desire, malice, and harm.68 The perfection of insight based on virtue is insight that does not fixate on anything. Such are the six perfections of virtue, which should be considered from the perspective of great compassion.

“What are the six perfections of sharpness? The perfection of generosity based on sharpness is generosity that abides by nonapprehension. [F.31.b] The perfection of discipline based on sharpness is unpretentious discipline that does not conceal anything. The perfection of patience based on sharpness accepts all phenomena just as they are and is engendered by means of freedom from error. The perfection of diligence based on sharpness is an irreversible endeavor in accordance with one’s aspirations. The perfection of concentration based on sharpness is the perfection of concentration embraced by the perfection of insight. The perfection of insight based on sharpness consists in a bodhisattva knowing all the perfections of the hearers and solitary buddhas but not becoming dispassionate or being an ordinary person or a recipient of donations, and not having any attachments with respect to the process of taking birth by means of aspiration prayers. Such are the six perfections of sharpness.

“What are the six perfections of profundity? Profound perfection of generosity is generosity free from objective references. Profound perfection of discipline is discipline free from clinging that remains in harmony with sentient beings and is praised for its detachment by the wise. From which perspective is this to be regarded? From that of the initial engendering of the mind of awakening and the practice of superior intent. Profound perfection of patience is the perfection of patience based on no self that does not conceive of ripening, no ripening, or involvement with ripening. From which perspective is that to be understood? From that of a person engaged in investigating the teachings. Profound perfection of diligence is diligence that is free from clinging to any of the three realms and that does not conceptualize nirvāṇa. From which perspective is that to be regarded? [F.32.a] From the context of overpowering the non-Buddhist mindset. Profound perfection of concentration is the path combined with extremely profound concentration. Profound perfection of insight is the perfection of insight that maintains an absence of mental constructs without conflicting with any factors that are called virtuous. It is distinguished in terms of its being unimpeded and is in causal accordance with quelling. Such are the six perfections of profundity.

“What are the six perfections of variety? The perfection of generosity based on variety is the perfection of generosity that ripens as the diverse marks of distinction in the body and brings perfect acumen. The perfection of discipline based on variety is committed to upholding buddha realms and the fulfillment of wishes. The perfection of patience based on variety is dedicated with the wish, ‘May this flawless buddha realm eradicate ill will in all beings.’ The perfection of diligence based on variety is diligence that ripens the retinues of hearers, solitary buddhas, and bodhisattvas. The perfection of concentration based on variety is a mind dedicated to recollection and mindfulness even if one is surrounded by passionate and desirous people. The perfection of insight based on variety is insight embraced by skillful means, such that one teaches the profound Dharma without forgetfulness and without having to depend on others. Such are the six perfections of variety.

“What are the six perfections of displaying? The perfection of generosity based on displaying refers to distributing exquisite food and drink within buddha realms by means of the mind. [F.32.b] The perfection of discipline based on displaying is to be irreproachable within all gatherings. The perfection of patience based on displaying is to bring forth a buddha realm that is level like the palm of a hand, soft to the touch like kacalindika cloth, and studded with numerous kinds of jewels. The perfection of diligence based on displaying is a boundless retinue. The perfection of concentration based on displaying is to possess light and perfect features while being free from flawed thinking, ripening, passion, and emotional defilement. The perfection of insight based on displaying is to be free from forgetfulness and to thus teach the Dharma even to beings born in the animal realm, based on having accomplished illusion-like absorption. Such are the six perfections of displaying.

“What are the six perfections of being unconquerable? The perfection of generosity based on being unconquerable is giving with a mind free from obscurations. The perfection of discipline based on being unconquerable is discipline that dispels the defilements. The perfection of patience based on being unconquerable is distinguished in terms of an absence of reservations and fear with respect to the vast and endless notions of sentient beings. The perfection of diligence based on being unconquerable is to subdue others by means of an apprehending wisdom. The perfection of concentration based on being unconquerable is concentration that is free from forgetfulness in maintaining the acceptance of no self while experiencing objects. The perfection of insight based on being unconquerable is the perfection of insight that is endowed with perfect eloquence, whereby one can teach in a way that is utterly unhindered while maintaining unimpeded concentrations, liberations, absorptions, [F.33.a] and attainments. Such are the six perfections of being unconquerable.

“What are the six perfections focused on sentient beings? The perfection of generosity focused on sentient beings is preceded by love whereby the realms of starving spirits are purified. The perfection of discipline focused on sentient beings is discipline that purifies the realms of animals. The perfection of patience focused on sentient beings patiently accepts any number of flaws and purifies the realms of hell beings. The perfection of diligence focused on sentient beings overcomes others in accord with the four means of attracting disciples and purifies the realms of asuras. The perfection of concentration focused on sentient beings accomplishes happiness for sentient beings by first taking hold of oneself. For example, from the commitments of Akṣobhya one is to be nourished for the sake of others and engage in the ten commitments.69 This also purifies the realms of humans. The perfection of insight focused on sentient beings presents and teaches the Dharma on a vast scale to sentient beings based on the relative truth, and it purifies the defilements. Such are the six perfections focused on sentient beings.

“What are the six perfections focused on phenomena? The perfection of generosity focused on phenomena is generosity performed with a wish for the eighteen unique qualities of a buddha. The perfection of discipline focused on phenomena comprises the vows of body, speech, and mind that have arisen as the liberation gate of the absorption of wishlessness. [F.33.b] The perfection of patience focused on phenomena is the perfection of patience focused on great compassion. The perfection of diligence focused on phenomena is diligence that overpowers others and is effectuated by means of the four bases of miraculous power. The perfection of concentration focused on phenomena is concentration that is preceded by the application of mindfulness. The perfection of insight focused on phenomena has arisen from correct knowledge. Therefore, one comprehends the words that are contained in all dhāraṇīs, whereby one swiftly masters all languages and becomes able to teach in them. One will teach in a manner that upholds the four types of fearlessness and makes one progress irreversibly with respect to these. Such are the six perfections focused on phenomena.

“What are the six perfections focused on calm abiding? As the perfection of generosity is a mind without grasping, the perfection of generosity focused on calm abiding is dedication by means of intention grounded in truth because the mind is without grasping. The perfection of discipline focused on calm abiding is that which relinquishes the five obscurations. The perfection of patience focused on calm abiding is the expression of acceptance based on the knowledge that realizes impermanence and suffering. The perfection of diligence focused on calm abiding is the endeavor to investigate the Dharma of emptiness, signlessness, and wishlessness. The perfection of concentration focused on calm abiding is absorption that quells the defilements by adopting the factors of awakening. The perfection of insight focused on calm abiding is to delight in, focus on, cultivate, immerse oneself in, and prepare for calm abiding so that one attains the eight liberations, without being taught by others, [F.34.a] and do not regress to the levels of hearers and solitary buddhas. Such are the six perfections focused on calm abiding.

“What are the six perfections focused on special insight? The perfection of generosity focused on special insight is generosity free from concepts about ownership, time, and recipients. The perfection of discipline focused on special insight is the commitment to attain certainty through nonapprehension by gaining a deeper vision of the past and the future. The perfection of patience focused on special insight is the patience of an unfettered mind that has special insight into the equality of all phenomena and is free of any view of a sentient being, life force, person, or living being. The perfection of diligence focused on special insight is diligence that focuses on and engenders special insight. The perfection of concentration focused on special insight is the skillful appropriation of all types of concentration in a way that is preceded and controlled by special insight. The perfection of insight focused on special insight is unhindered knowledge for the sake of awakening that is unimpeded by desire, not of the nature of concentration, and free of delusion with respect to all phenomena. This is an engagement that is free of contaminants and endowed with the formation of great compassion, thus ripening both oneself and all beings without wavering from its own level. Such are the six perfections focused on special insight. [F.34.b]

“What are the six perfections of universality? The perfection of generosity based on universality is generosity that is dedicated for the sake of attaining freedom from poverty with respect to all phenomena. The perfection of discipline based on universality is dedicated to the happiness of all sentient beings by means of great compassion. It is a concordant cause for attaining perfect wisdom and ensures that the roots of freedom from regrets will ripen. The perfection of patience based on universality is the accomplishment of the qualities of irreversibility and adherence to firm resolve. The perfection of diligence based on universality is an endeavor that is embraced by insight preceded by faith. The perfection of concentration based on universality is an infinite practice of the perfection of concentration that emerges from correct analysis, has boundless engagement and unimpeded observation, and is endowed with nonapprehension. The perfection of insight based on universality is the perfection of insight that adheres to the appropriate factors and‍—due to faith, diligence, mindfulness, and absorption‍—displays mastery of skillful means in a way that is firm and unaffected by regrets. It arises from the knowledge of all phenomena, be they of the world, training, no training, the knowledge of solitary buddhas, or those of unexcelled and perfect awakening. Such are the six perfections of universality.

“What are the six perfections of partiality? The perfection of generosity based on partiality is the giving bodhisattvas do on their own and according to their own mind. The perfection of discipline based on partiality is when a teaching is conceived of as a discipline for some people but as a violation of discipline for other people. The perfection of patience based on partiality is the patience based on apprehensions. [F.35.a] The perfection of diligence based on partiality is a diligence that discriminates. The perfection of concentration based on partiality is concentration focused on entities. The perfection of insight based on partiality is insight that conceives in terms of analysis and eliminative reasoning.70 Such are the six perfections of partiality.

“What are the six incorruptible perfections? Incorruptible perfection of generosity is giving with a mind of equality toward objects of veneration and ordinary beings. Incorruptible perfection of discipline is the vow of nonabiding. Incorruptible perfection of patience is patience that cannot be swayed by the eight worldly concerns. Incorruptible perfection of diligence is diligence that is based on understanding the powers of the māras and consequently not giving up no matter how hard it may be. Incorruptible perfection of concentration is the perfection of concentration that is inspired by the qualities of being free from obscuration and has achieved equanimity with respect to objects. Incorruptible perfection of insight is insight that is unimpeded with respect to both mundane and supramundane phenomena. Such are the six incorruptible perfections.

“What are the six uncontrived perfections? Uncontrived perfection of generosity is giving the Dharma and material things on a grand scale. Uncontrived perfection of discipline is discipline free from laziness. Uncontrived perfection of patience is the perfection of patience with a truly noble intent. Uncontrived perfection of diligence [F.35.b] is the perfection of diligence that does not strive for the sake of material things. Uncontrived perfection of concentration is the perfection of concentration free from clinging. Uncontrived perfection of insight is the perfection of insight that benefits others without having anything to safeguard. Such are the six uncontrived perfections.

“What are the six perfections for freedom from poverty? The perfection of generosity for freedom from poverty is generosity that is dedicated to helping others who are poor and does not harbor any personal expectation of a gratifying ripening. The perfection of discipline for freedom from poverty is an observance of vows that is not dedicated only to higher realms. The perfection of patience for freedom from poverty is patience for the sake of material things. The perfection of diligence for freedom from poverty is physical and mental effort linked to material things. The perfection of concentration for freedom from poverty is to arouse a concentration that is dedicated to birth as Brahmā. The perfection of insight for freedom from poverty is ample involvement in defilements without giving them up or criticizing them although one understands their flawed nature. Such are the six perfections for freedom from poverty.

“What are the six irreversible perfections? Irreversible perfection of generosity is giving that is not based on hearers and solitary buddhas but is irreversible with respect to awakening. Irreversible perfection of discipline is discipline that remains uninterrupted right up to awakening. Irreversible perfection of patience is patience beyond the mundane levels and the levels of hearers and solitary buddhas. [F.36.a] Irreversible perfection of diligence is diligence embraced by skillful means that remains unimpeded right up to the attainment of omniscience. Irreversible perfection of concentration is the activity of the bodhisattvas as they enjoy sense pleasures while constantly practicing skillful insight. Irreversible perfection of insight is vast insight supported by great compassion that cannot be swayed by monks, brahmins, hearers, or solitary buddhas and has arisen from the genuine view beyond the world. Such are the six irreversible perfections.

“What are the six perfections of accomplishment? The perfection of generosity based on accomplishment is the perfection of generosity free from weariness. The perfection of discipline based on accomplishment is the perfection of discipline based on minimal study. The perfection of patience based on accomplishment is the perfection of patience that prevails regardless of whether there is anger. The perfection of diligence based on accomplishment is the perfection of diligence applied for the sake of relishing experiences. The perfection of concentration based on accomplishment is the transcendent acceptance deriving from selflessness that pertains to the perfection of concentration. The perfection of insight based on accomplishment is the perfection of insight that pursues mundane activities. Such are the six perfections of accomplishment.

“What are the six perfections of purity? The perfection of generosity based on purity is the perfection of generosity without any expectation of ripening. [F.36.b] The perfection of discipline based on purity is the perfection of discipline free from laziness. The perfection of patience based on purity is patience endowed with the qualities of nonapprehension. The perfection of diligence based on purity is the perfection of diligence that harms neither oneself nor others. The perfection of concentration based on purity is the perfection of concentration consisting in attainment that generates the power of the absence of entities and the absence of apprehensions. The perfection of insight based on purity is meditation that dispels all obscurations and is free from error. Such are the six perfections of purity.

“What are the six perfections of stability? The perfection of generosity based on stability occurs when bodhisattvas practice generosity such that they cannot be disturbed by the emanations of the māras and become able to relinquish all possessions without any anxiety. The perfection of discipline based on stability is the perfection of discipline that is not based on rites and rituals but dedicated wholly to awakening. The perfection of patience based on stability is the extraordinary perfection of patience that is free of attachment and anger. The perfection of diligence based on stability is the absence of weariness that is free of conceit based on learning and causes the perfection of diligence. The perfection of concentration based on stability is the perfection of concentration that is dedicated to the processes of ripening and practiced for the sake of stabilizing masteries and meditative attainments. The perfection of insight based on stability is insight that gains emancipation and remains in all regards free of confusion through acceptance that clearly comprehends the Dharma. [F.37.a] Such are the six perfections of stability.

“What are the six perfections of exertion? The perfection of generosity based on exertion is the perfection of generosity that abides by nonapprehension. The perfection of discipline based on exertion is the perfection of discipline free of conceit. The perfection of patience based on exertion is patience that focuses on the abandonment of attachment and anger. The perfection of diligence based on exertion is the harmonizing with emptiness that occurs when one has abandoned one’s own discomfort in order to relinquish and denounce ego-clinging and the various forms of suffering. The perfection of concentration based on exertion is an uninterrupted understanding caused by sadness due to impermanence and mastery of dependent origination. The perfection of insight based on exertion is insight distinguished by nondual immersion in freedom from desire. Such are the six perfections of exertion.

“What are the six perfections of satisfaction? The perfection of generosity based on satisfaction is the perfection of generosity that is dedicated to liberation and not to saṃsāra. The perfection of discipline based on satisfaction is the perfection of discipline that is uncontaminated. There is also such a thing as a bodhisattva’s perfection of discipline based on satisfaction that is contaminated, namely the discipline that aspires to the levels of hearers or solitary buddhas. The perfection of patience based on satisfaction is the perfection of patience that accomplishes the immeasurable array of buddha qualities and aims for unsurpassable prayers. The perfection of diligence based on satisfaction is the perfection of diligence free from attachment to conditioned phenomena. [F.37.b] The perfection of concentration based on satisfaction is the perfection of concentration that distinguishes what is conducive from what is not conducive. The perfection of insight based on satisfaction is the perfection of insight focused on the three gateways to liberation. Such are the six perfections of satisfaction.

“What are the six mundane perfections? Mundane perfection of generosity is generosity that is not dedicated to awakening. Mundane perfection of discipline consists of the seven types of discipline. Mundane perfection of patience is fueled by analysis. Mundane perfection of diligence is socializing related to the mundane perfection of diligence. Mundane perfection of concentration is concentration dedicated to birth. Mundane perfection of insight is the perfection of insight that is accustomed to the phenomena of the world. Such are the bodhisattvas’ six mundane perfections.

“What are the six supramundane perfections? Supramundane perfection of generosity is what the Blessed One has explained as follows: ‘The ripening of the merit that is achieved through giving the Dharma and material things for the sake of awakening fulfills one’s wishes and soon brings the supreme peace of nirvāṇa.’ Supramundane perfection of discipline is the dispelling of the vows of hearers and solitary buddhas and the cessation of the linkages of karmic imprints. [F.38.a] Supramundane perfection of patience is acceptance in terms of unadulterated phenomena. Supramundane perfection of diligence consists in efforts for the sake of ripening sentient beings‍—efforts that continue through to spiritual awakening and are based on having attained acceptance that phenomena are nonarising. Supramundane perfection of concentration is to remain in absorption for the sake of perfecting the faculties and wisdom that are based on bodhisattva qualities. Supramundane perfection of insight is the perfection of the wisdom of omniscience, the single factor of awakening that is not shared with hearers and solitary buddhas. Such are the six supramundane perfections. [B4]

“What are the six unsurpassable perfections? The unsurpassable perfection of generosity consists of infinite displays that empower bodhisattvas within buddha realms as well as the continuous process of ripening proud sentient beings throughout incalculable eons. Unsurpassable perfection of discipline is to maintain the perception of the Dharma such that the three lower realms are relinquished, and the buddha realms are occupied. Unsurpassable perfection of patience is the universal decrease of animosity that gives the circle of bodhisattvas their golden hue. Unsurpassable perfection of diligence is not letting go of the bodhisattva’s unshakable commitment. Unsurpassable perfection of concentration is ensuring that the four concentrations are not wasted even if one is to dwell as a householder within a harem, and this ripens as a retinue with few defilements within a buddha realm. [F.38.b] Unsurpassable perfection of insight is to maintain buddha realms with limitless life, limitless arrays, and eloquence amidst a limitless audience. Such are the six unsurpassable perfections.

“What are the six perfections free from distraction? The perfection of generosity free from distraction is the bodhisattva’s perfection of generosity that swiftly gains superknowledge through the ripening by way of dedication. The perfection of discipline free from distraction is the perfection of discipline that continuously adheres to noble qualities pertaining to the various spiritual levels. The perfection of patience free from distraction is the accomplishment of virtuous qualities. The perfection of diligence free from distraction is produced through disillusionment, nirvāṇa, and freedom from desire. It is undertaken due to recollection of those who lack faith and the buddhas’ roots of virtue. The perfection of concentration free from distraction is the understanding of the perfection of insight while remaining in concentration. Although one clearly recognizes the phenomena of the desire realm, one does not relinquish them but correctly distinguishes between the presence and absence of flaws. The perfection of insight free from distraction is to practice the six perfections while correctly distinguishing between the presence and absence of flaws in relation to all the phenomena of the world and the qualities of the bodhisattvas. Such are the six perfections free from distraction.

“What are the six perfections of not cycling in saṃsāra? [F.39.a] The perfection of generosity of not cycling in saṃsāra is the generosity of a bodhisattva who abides by nonapprehension. The perfection of discipline of not cycling in saṃsāra is to not regress from the qualities of hearers, solitary buddhas, and buddhas. The perfection of patience of not cycling in saṃsāra is to cut through grasping in terms of ‘I’ and ‘mine’ and to stay clear of attachment and anger. The perfection of diligence of not cycling in saṃsāra is to show concern for others, remain with wisdom, and subdue adversaries. The perfection of concentration of not cycling in saṃsāra is to maintain concentration for the sake of fully understanding that which is seen, heard, and recollected. The perfection of insight of not cycling in saṃsāra is the superior insight that conquers all doubt and is distinguished by the absence of marks‍—the omniscient wisdom that is the single factor of awakening. Such are the six perfections of not cycling in saṃsāra.

“What are the six perfections for saṃsāra? The perfection of generosity related to saṃsāra is the perfection of generosity that engages with sentient beings for as long as the sacred Dharma has not yet disappeared. The perfection of discipline related to saṃsāra is auspicious abiding in order to relinquish all engagements, from the time of dwelling in the Heaven of Joy right up to nirvāṇa. The perfection of patience related to saṃsāra is patience in harmony with saṃsāra that coexists with the true nature of reality, is present in order to ripen many beings, and maintains constant dedication. The perfection of diligence related to saṃsāra is diligence in the aspiration of the bodhisattva Avalokiteśvara dedicated to helping numerous beings, as in the case of the aspiration prayer to the glory of the bodhisattva Avalokiteśvara, as well as the appeasement of Kalmāṣapada. [F.39.b] The perfection of concentration related to saṃsāra is the bodhisattva’s meditative attainment within the absorption that displays freedom from obscurations, thus causing numerous sentient beings to attain happiness. The perfection of insight related to saṃsāra is the perfection of insight that understands all aims in terms of the body of awakening that benefits oneself, as well as numerous inclinations. Such are the six perfections for saṃsāra.

“What are the six shared perfections? The shared perfection of generosity is generosity developed through aspiration prayers. The shared perfection of discipline is discipline that involves appropriation that is employed to engage with sentient beings. The shared perfection of patience is patience that employs blessings. The shared perfection of diligence is diligence associated with compassion. The shared perfection of concentration is concentration that is dedicated for the sake of timely ripening for the benefit of many beings. The shared perfection of insight is the perfection of insight free from any delusion with respect to the links of habitual tendencies. Such are the six shared perfections.

“What are the six unshared perfections? The unshared perfection of generosity is the perfection of generosity that is practiced in order to master self-confidence and to produce various aspects of self-confidence. The unshared perfection of discipline is the discipline of a bodhisattva who is displeased with the householder’s life. [F.40.a] The unshared perfection of patience is the extraordinary reliance on acceptance of the profound Dharma. The unshared perfection of diligence is diligence that manifests boundlessly. The unshared perfection of concentration is meditation concerning sentient beings, meditation by means of superior intent concerning the Dharma, and concentration on the aspects of emptiness. The unshared perfection of insight is comprehension that accords with correct knowledge of meaning, definitions, and the Dharma; that arises from comprehending the twofold Dharma;71 and that consists in the full understanding of the two deeds of nobility.72 Such are the six unshared perfections.

“What are the six perfections of sharing? The perfection of generosity based on sharing is that which arises from the perfection of generosity as well as the accomplishment of the perfection of generosity. The perfection of discipline based on sharing is the perfection of discipline that brings the major and minor parts of the body to perfection. The perfection of patience based on sharing is the perfection of patience that allows one to maintain a noble demeanor within a gathering. The perfection of diligence based on sharing is the perfection of diligence that accomplishes all aims. The perfection of concentration based on sharing is the perfection of concentration absorbed in understanding in order to attain perception of past lives. The perfection of insight based on sharing is the perfection of insight that realizes what is the truth. Such are the six perfections of sharing. [F.40.b]

“What are the six perfections without ripening? The perfection of generosity without ripening is the blessing of the display of ascetic practices on the banks of the Nairañjanā although having obtained food. The perfection of discipline without ripening is to send forth emanations among the two thousand five hundred heavenly bodies while remaining free from apprehensions on the banks of the Gaṅgā. The perfection of patience without ripening is the perfection of patience that is distinguished in terms of nonapprehension of body, speech, and mind. The perfection of diligence without ripening is effort without prior discernment. The perfection of concentration without ripening is the concentration of abiding within cessation. The perfection of insight without ripening is the knowledge of inexhaustible special insight. Such are the six perfections without ripening.

“What are the six perfections pertaining to essence? The perfection of generosity based on essence is generosity free from conceitedness. The perfection of discipline based on essence is discipline free from conceited thoughts. The perfection of patience based on essence is acceptance of the absence of self. The perfection of diligence based on essence is diligence focused on the absence of self. The perfection of concentration based on essence is concentration that dwells neither on the external nor the internal. The perfection of insight based on essence is remaining neutral and free from error with respect to all phenomena. Such are the six perfections pertaining to essence. [F.41.a]

“What are the six perfections of nonentity? The perfection of generosity based on nonentity is generosity without the intention to give in the future. The perfection of discipline based on nonentity is a commitment that discerns by elimination. The perfection of patience based on nonentity is without conceptual elaborations having notions of the virtuous or the unvirtuous. The perfection of diligence based on nonentity is effort on the path. The perfection of concentration based on nonentity is a mind that is free of attachment to the three realms and adheres correctly. The perfection of insight based on nonentity is practiced without having notions of the conditioned or the unconditioned. Such are the bodhisattvas’ six perfections of nonentity.

“What are the six perfections of vastness? The perfection of generosity based on vastness is generosity that is dedicated for the sake of limitless beings. The perfection of discipline based on vastness is discipline that is universal. The perfection of patience based on vastness is patience that is not dependent on motivation. The perfection of diligence based on vastness is diligence that emerges through the application of mindfulness. The perfection of concentration based on vastness is the perfection of concentration that accomplishes eighty thousand absorptions. The perfection of insight based on vastness comprehends the defilement and purification of all sentient beings and forms aspirations and promises. Such are the six perfections of vastness.

“What are the six perfections of flourishing? [F.41.b] The perfection of generosity based on flourishing is generosity endowed with sixteen features that accomplish the qualities of irreversibility. The perfection of discipline based on flourishing is committed to regarding even the most minute unvirtuous factor as something frightening. The perfection of patience based on flourishing is patience that has abandoned attachment and anger. The perfection of diligence based on flourishing is diligent engagement free from unvirtuous factors. The perfection of concentration based on flourishing is concentration associated with great compassion. The perfection of insight based on flourishing is insight that teaches without impediment. Such are the six perfections of flourishing.

“What are the six infinite perfections? Infinite perfection of generosity is perfection of generosity conjoined with insight. Infinite perfection of discipline is discipline in association with altruistic qualities. Infinite perfection of patience is acceptance of the three gateways to liberation. Infinite perfection of diligence is diligence with respect to the basis of genuine pliability. Infinite perfection of concentration is the concentration of training in loving kindness while observing the factors of awakening. Infinite perfection of insight is the insight of correct knowledge. Such are the six infinite perfections.

“What are the six perfections of searching? The perfection of generosity based on searching is the renunciant’s sharing all that they receive in their alms bowl. The perfection of discipline based on searching is the discipline of ascetic virtues.