The Bodhisattva’s Cultivation of the Six Perfections

 The story of Sumedha in the Buddhavamsa narrative includes his subsequent reflections on the ten perfections that must be cultivated to attain buddhahood. This list of perfections overlaps the list of six perfections in Mahayana sutras but is not identical, though a later Theravadin commentator named Acharya Dhammapala wrote a treatise in the twelfth century in which he showed the correlation between the two lists. The ten perfections listed in the Buddhavamsa are:

  1. generosity

  2. morality

  3. renunciation

  4. wisdom

  5. energy

  6. patience

  7. truthfulness

  8. determination

  9. loving-kindness

  10. equanimity

Generosity, morality, patience, energy, and wisdom match those five perfections in the Mahayana list of six perfections. Only the perfection of meditative absorption in the Mahayana list seems unaccounted for by the ten perfections. According to Acharya Dhammapala, renunciation, truthfulness, determination, loving-kindness, and equanimity can be considered aspects of the six perfections. Renunciation can be considered an aspect of the perfection of morality, an aspect of the perfection of meditative absorption, and generally as a wholesome quality that contributes to all six perfections. Truthfulness can be considered an aspect of morality (e.g. abstain from lying) and also an aspect of wisdom because it is to know what is true. Determination is an aspect of all six perfections. Loving-kindness is something that can contribute to and be developed by meditative absorption. Finally, equanimity is part of meditative absorption and also wisdom.

Let’s look at each of the six perfections and the stories of the cultivation of them by the bodhisattva who would become Shakyamuni Buddha. 

Generosity

The Awakening of Faith in the Mahayana describes the perfection of generosity as follows:

How do you practice the gate of generosity? If you see anyone seeking something, give them whatever you can according to your ability. Abandon stinginess and make them joyful. If you see someone in difficulty, fear, or grave danger, help them according to your capacity and give them fearlessness. If sentient beings come seeking the Dharma, explain it according to your understanding and ability and use skillful means to explain it. Do not seek fame, profit, or respect. Only think of benefiting yourself and others and dedicate the merit to awakening.

T1666, 9.581c17-581c22

In the Bodhicharyavatara (Introduction to the Practice of Awakening) by the Indian Mahayana monk Shantidva (c. 685 - c. 763), the following dialogue about the nature of the perfection of generosity cultivated by the “Protectors” (i.e. Buddhas) is found:

9. If the perfection of generosity consists in making the universe free from poverty, how can previous Protectors have acquired it, when the world is still poor, even today?

10. The perfection of generosity is said to result from the mental attitude of relinquishing all that one has to all people, together with the fruit of that act. Therefore the perfection of generosity is the mental attitude itself.

The Bodhicaryavatara 5.9-10 as translated by Kate Crosby and Andrew Skilton.

Shantidva gives two notable examples of what he means by this. In the second chapter, he offers what amounts to the entire world to the buddhas and their sons (i.e. the bodhisattvas) and then acknowledges that these are mental offerings. He then offers his very life in service to the buddhas:

6. See, in my mind I take hold of all these, and present them to the Bulls amongst Sages, and their sons. With great compassion, tender towards me, may those most worthy of gifts accept these from me.

7. I have no merit, I am completely destitute. I have nothing else to offer in worship. So, through their power, may the Lords resolved on the well-being of others accept this for my well-being.

8. I give my entire self wholly to the Conquerors and to their sons. Take possession of me, sublime beings; out of devotion, I am your slave.

The Bodhicaryavatara 2.6-8, as translated by Kate Crosby and Andrew Skilton

In the third chapter, he makes the following vows:

6. With the good acquired by doing all this as described, may I allay all the suffering of every living being.

7. I am medicine for the sick. May I be both the doctor and their nurse, until the sickness does not recur.

8. May I avert the pain of hunger and thirst with showers of food and drink. May I become both drink and food in the intermediate aeons of famine.

9. May I be an inexhaustible treasure for impoverished beings. May I wait upon them with various forms of offering.

10. See, I give up without regret my bodies, my pleasures, and my good acquired in all three times, to accomplish good for every being.

11. Abandonment of all is Enlightenment and Enlightenment is my heart’s goal. If I must give up everything, better it be given to sentient beings.

12. I make over this body to all embodied beings to do with as they please. Let them continually beat it, insult it, and splatter it with filth.

13. Let them play with my body; let them be derisive and amuse themselves. I have given this body to them. What point has this concern of mine?

14. Let them have me do whatever brings them pleasure. Let there never be harm to anyone on account of me.

15. Should their mind become angry or displeased on account of me, may even that be the cause of their always achieving their goal.

16. Those who will falsely accuse me, and others who will do me harm, and others who will degrade me, may they all share in Awakening.

17. I am the protector of the unprotected and the caravan-leader for travellers. I have become the boat, the causeway, and the bridge for those who long to reach the other shore.

18. May I be a light for those in need of light. May I be a bed for those in need of rest. May I be a servant for those in need of service, for all embodied beings.

19. For embodied beings may I be the wish-fulfilling jewel, the pot of plenty, the spell that always works, the potent healing herb, the magical tree that grants every wish, and the milch-cow that supplies all wants.

20. Jus as earth and the other elements are profitable in many ways to the immeasurable beings dwelling throughout space,

21. So may I be sustenance of many kinds for the realm of beings throughout space, until all have attained release.

The Bodhicaryavatara 3.6-21, as translated by Kate Crosby and Andrew Skilton

Among many examples, here are a few stories from the lifetimes in which the bodhisattva who becomes Shakyamuni displayed the perfection of generosity are mentioned by Nichiren Shonin.

One is the story of King Shibi. In one of his previous existences, Shakyamuni Buddha was practicing the bodhisattva way as King Shibi. In order to test his resolve, the gods Indra and Vishvakarman took the forms of a hawk and a dove respectively. The dove flew to the king seeking refuge, but the hawk demanded he be given his lawful prey. The king offered to give the hawk an amount of his own flesh equal to the weight of the dove. No amount of flesh could equal the dove’s weight on the scales however, and so in the end King Shibi put his whole body on the scale. At this point the gods revealed their true forms and healed King Shibi, praising him for his boundless loving-kindness and generosity.

This story is told in the Great Perfection of Wisdom Treatise.

In another of his previous existences, Shakyamuni Buddha was practicing the bodhisattva way as Prince Mahasattva who gave himself up to be eaten by a hungry tigress and her starving cubs. This demonstrated that bodhisattvas are motivated solely by selfless compassion and are willing to give up even their lives countless times for the sake of other sentient beings.

This story is told here.

According to the Great Perfection of Wisdom Treatise, Shakyamuni Buddha, in another previous life, was a celibate student, or brahmacharin, named Gladdened by Dharma. Gladdened by Dharma was seeking the Buddha Dharma so earnestly that he did not hesitate to peel off his own skin to use as paper, or to use his own bone as a pen and his own blood as ink to write down a verse of the Dharma.

This story is told in the Great Perfection of Wisdom Treatise.