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37 Practices: The Perfections

37 Practices: The Perfections

Last updated on: January 29, 2018 at 10:00 am by Daniel Scharpenburg

37 Practices: The Perfections 2018-01-29T10:00:53-05:00 Daniel Scharpenburg

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This text “the 37 practices of a Bodhisattva” is a concise text written by a Tibetan teacher in the 14th century named Togme Zangpo who was a member of the Sakya lineage. It’s a summary of how we should behave as we are on the path to awakening. It’s a Tibetan Mahayana teaching.

Verse 25 and the ones that follow detail the 6 perfections.

The most important teaching for walking the bodhisattva path is the six perfections. The six perfections free us from delusion and lead us to Awakening. If we practice the six perfections in our lives, then we can dwell in Enlightenment.
The six paramitas (usually translated as perfections) are a teaching of Mahayana Buddhism. They are said to be vehicles to take us from shore of sorrow to the shore of peace and joy. We are on the shore of suffering, anger, and depression and we want to cross over to the shore of well-being and transcendence.

25
If those who want to be awake have to give even their bodies,
What need is there to talk about things that you simply own.
Be generous, not looking
For any return or result — this is the practice of a bodhisattva.

This is the perfection of generosity.

People tend to think that this means just giving material things and that isn’t necessarily the case.
We can give all sorts of things. We can give our time, our patience, our love.
The best gift we can offer is our presence. To be there when someone needs us, to listen when someone needs to talk. Because of our meditation practice, we can be more mindfully present. Listening instead of waiting to talk, paying attention when attention is needed.
We can also give understanding. When we pay attention to what others are going through we can better understand how to interact with them in ways that are helpful.
Generosity is a wonderful practice. The Buddha said when we are angry at someone we can practice generosity toward them as a way to soften our anger.

26
If you can’t tend to your needs because you have no moral discipline,
Then intending to take care of the needs of others is simply a joke.
Observe ethical behavior without concern
For conventional existence — this is the practice of a bodhisattva.

This is the perfection of virtue.

The Second Paramita is something we cultivate in two ways.
One way is through mindfulness training and the second way is through precepts. I’m going to write about the five mindfulness trainings now and save the precepts for another time.

Practicing the Five Mindfulness Trainings is a good way to transform our behavior in a positive way. This is a teaching created by the Zen Monk Thich Nhat Hanh.
Some of these overlap with the precepts a little, so it would be repetitive to write about both here.

The Five Mindfulness Trainings
1) Protect other beings. This applies to humans as well as other animals and plants. We should protect and help whenever possible.
2) To prevent the exploitation of humans and other beings. The normal way of doing things is often to step on others in order to get ahead in life.
3) Be faithful in relationships.
4) Practice deep listening and loving speech
5) Be mindful about your consumption.

27
For bodhisattvas who want to be rich in virtue
A person who hurts you is a precious treasure.
Cultivate patience for everyone,
Completely free of irritation or resentment — this is the practice of a bodhisattva.

This is the perfection of patience.

This represents our ability to receive and transform our suffering.
The Buddha compared acceptance to water. If you pour some salt into a glass of water it will have a big impact. If you pour it into a river it will have no impact at at all.
We are the same way.
If our ability to accept is small, then we will suffer a great deal even when very minor things happen, like someone saying an unkind word or annoying us.
But if our ability to accept is large, then such things won’t have quite the same impact on us. It is so easy to carry the weight of an unkind word or action with us.
The perfection of patience represents our ability to receive, accept, and transform any pain and suffering that comes our way. We often tend to make things worse for ourselves than they really need to be.

28
Listeners and solitary buddhas, working only for their own welfare,
Are seen to practice as if their heads were on fire.
To help all beings, pour your energy into practice:
It’s the source of all abilities — this is the practice of a bodhisattva.

This is the perfection of diligence.

This represents our motivation on the path.
This perfection is our devotion to cultivating the other five. It’s the one that really keeps us inspired to continue rather than giving up. We can recognize the things that cause suffering in ourselves and others and we should do what we can to lessen these things.

The Buddha sometimes described life in terms of watering seeds. The seeds of anger, jealousy, and despair exist in our minds and we should try to refrain from watering them if we can. This means trying to bring happiness to ourselves and others.
The perfection of diligence represents striving to water positive seeds in our minds instead of the negative ones.

29
Understanding that emotional reactions are dismantled
By insight supported by stillness,
Cultivate meditative stability that passes right by
The four formless states — this is the practice of a bodhisattva.

This is the perfection of meditation.

Meditation in this sense consists of two aspects.
First is stopping. Our minds run through our whole lives, chasing one idea after another. Stopping means to stop in the present moment, to settle our monkey minds and be here now. Everything is in this moment. With this meditation practice we can calm our minds. We can practice mindful breathing, mindful walking, and mindful sitting. This is also the practice of concentration, so we can live deeply each moment of our lives, touching the deepest levels of our being.
The second aspect of meditation is looking deeply to see the true nature of things. This is where we really cultivate an understanding of ourselves and the world around us.

30
Without wisdom, the five perfections
Are not enough to attain full awakening.
Cultivate wisdom, endowed with skill
And free from the three domains — this is the practice of a bodhisattva.

This, the final of the six perfections, is the perfection of wisdom.

This is the highest form of understanding, free from concepts, ideas, and views. This kind of is the seed of Enlightenment within us. This is what carries us to Enlightenment.

What we can talk about is looking deeply at the nature of things. Waves have a beginning and an end. Some are big and some are small. But they’re all made of water. They all come from and return to the same ocean. And, more importantly, they’re never truly separate from the ocean.

If we look deeply at ourselves and the world around us, we can come to understand that we have the same nature as these waves. We share the same ground of being as all other beings.
The Perfection of Wisdom represents our understanding of the oneness of things and it’s really considered the most important of the six perfections.

Next: Don’t Say Anything

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Daniel Scharpenburg is a meditation instructor and dharma teacher in Kansas City. He regularly gives teachings through the Open Heart Project, the largest virtual mindfulness community in the world.

Find out more about Daniel on his website and connect with him on Facebook.

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