Toh 94 — The Good Eon

Chapter 1

B1F.1.b Homage to all buddhas and bodhisattvas.

Thus did I hear at one time. The Blessed One was residing at Śrāvasti, where he had observed the summer retreat. After the three months of summer had passed, he prepared his Dharma robes. Once he had prepared his Dharma robes, he put on the robes, took up his alms bowl, and, together with one hundred thousand monks and eight hundred million bodhisattvas, proceeded toward the city of Vaiśālī. On the way, the Blessed One entered a large forest, where he later arose from meditative seclusion.

The bodhisattva Prāmodyarāja, F.2.a who had also entered meditative seclusion, now likewise reemerged from this state. He and the whole assembly of monks, nuns, male lay practitioners, female lay practitioners, gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahorāgas were now seated on their mats. All of the assembled bodhisattvas had attained illumination, dhāraṇī, and absorption. They were endowed with the five superknowledges, their words were engaging, and they were free from pretense, had no worldly ambitions, and were free from attachment. They taught the Dharma without any regard for material things. They had perfected acceptance of the profound Dharma, had accomplished fearlessness, and were beyond the actions of the māras. They had shed karmic obscurations, achieved the state free from any doubt about the nature of the Dharma, and accumulated aspirations throughout countless eons. They had smiles on their faces, spoke straightforwardly, and never frowned. They communicated in melodious voices, their minds were indomitable, and the flow of their eloquence was unbroken. They had achieved acceptance of equality. They were able to outshine infinite gatherings without any fear. They were adept at elaborating on a single word throughout ten million eons.

They were confident that all phenomena are just like illusions, a mirage, the moon in water, dreams, and echoes. Their minds were endowed with infinite fearlessness, and they were confident in knowing the most subtle movements in the minds of sentient beings, as well as every aspect of their conduct. They possessed vast virtue F.2.b and their minds were unimpeded. They were free from exaggerating pride and endowed with patience. Their virtues were genuinely comprehensive. Their aspirations encompassed infinite arrays of buddha realms. They constantly manifested the absorption of recollecting the buddhas of countless world systems. They were skilled in supplicating boundless buddhas. They were skilled in quelling differing views, as well as latent tendencies and the fetters of emotional defilements. They were skilled in accomplishing hundreds of thousands of displays through absorption. They included the bodhisattva Maitreya, as well as the youthful Mañjuśrī, Avalokiteśvara,Sound of Thunder,^[1] Mind of Blooming Flowers of a Hundred Thousand Virtues, Possessor of the Mind of Infinite Practice and the Speech That Is Adorned with Flashes of Lightning, Possessor of the Mind of Complete Detachment, King of Renown, Perceiver of the Agreeable and the Disagreeable, King of the Splendid Light of Deep Accumulations of Gold, Seeing and Moving Across a Hundred Yojanas, Heaps of Eloquence,Mass of Wisdom,Amoghadarśin,Bhadrapāla, the Eight Holy Beings,^[2] Gandhahastin,Jewel Treasury, Heaps of Insight,Array of Offerings, King of the Melodious Lion’s Roar, Adorned with Arrays of Wisdom,Moving with the Gait of a Lion, Fearless in Limitless Mastery of Eloquence, the bodhisattva Prāmodyarāja, and others.

From the world systems of the great trichiliocosm came the Four Great Kings, Śakra, Brahmā, Īśvara, Mahābrahmā, F.3.a nāga leaders, yakṣa leaders, asura leaders, garuḍa leaders, kinnara leaders, mahorāga leaders, and gandharva leaders, arriving in the presence of the Blessed One, scattering flowers before him, and then taking their places in the gathering.

At that time, the bodhisattva Prāmodyarāja observed seven days of fasting during which he would either stand or sit upright, practicing with unrelenting diligence, free from drowsiness and without sleep. It was then that the bodhisattva Prāmodyarāja spoke to the Blessed One: “Which quality must bodhisattvas perfect in order for them to know the thoughts and conduct of all sentient beings, to apply the words that have the intent of all the buddhas, to avoid teaching based on incorrect teachings, to follow knowledge grounded in truth as literally expressed, and to become free of any obscuration with respect to all the buddhas of the present? Through which quality may they be able to accompany and perceive the buddhas, achieve certainty through the Dharma, follow the ways of the world without becoming stained by the world, abide in meditative attainments without taking birth in the corresponding realms, practice the Dharma of nirvāṇa without transcending suffering, and practice the Dharma of hearers and solitary buddhas in which the aspirations of buddhahood are not perfected, without achieving deliverance through those vehicles? Through which quality may their minds be unclouded in recollecting the buddhas, may they engage with the different dispositions and also be in accord with them all, not become overpowered by any question or eloquence,F.3.b apprehend all the infinite displays of the buddha realms, attain all forms of insight, bring sentient beings to maturation without adhering to the notion of ‘sentient being,’ teach the Dharma yet not fixate on any objective references, explain nirvāṇa yet not objectify this peacefulness in any way, act for the sake of awakening without fixation, and give up existence, as well as no existence, but aspire to what is vast? Blessed One, I do not ask in this way without any knowledge.

Nevertheless, please explain.”

Then the bodhisattva Prāmodyarāja spoke these verses:

The Blessed One then spoke to the bodhisattva Prāmodyarāja: “Excellent, Prāmodyarāja, excellent! I possess the absorption called elucidating the way of all phenomena. When bodhisattvas possess that absorption, they attain those qualities. Furthermore, they perfect one hundred and twenty-one perfections. They attain eighty-four thousand absorptions and eighty-four thousand dhāraṇīs. They realize expert ways of engaging in the conduct of all sentient beings, F.4.b and they quickly awaken to unexcelled, complete, and perfect buddhahood.^[3]

“Prāmodyarāja, what is the absorption called elucidating the way of all phenomena? It is doing exactly what one says. It is saying exactly what one has done. It is purifying the body, purifying the speech, and purifying the mind. It is the wish to benefit. It is being endowed with love, not relinquishing compassion, not pursuing pleasures, pursuing the Dharma, ensuring that faith is not wasted, and practicing in accordance with one’s pledges. It is being expert regarding language. It is liberating sentient beings, practicing well-considered deeds, not having bodily cravings, and having an unwavering mind. It is easing those in pain, ennobling the happy, restraining the careless, improving the diligent, dispelling regrets regarding the Dharma, not harboring preconceptions regarding sentient beings, not harboring preconceptions regarding entities, cutting through grasping, and demolishing attributes. It is immutable equipoise, the constant pursuit of wisdom, giving up mundane conversation, seeking supramundane conversation, impeccable mindfulness, and freedom from discussing phenomena. It is correct engagement in actions, accomplishment in conduct, knowledge of the world, and firm conviction in karma. It is giving up lack of faith, being highly motivated, setting one’s mind on buddhas, teaching flourishing, rejoicing in merits, supplicating the buddhas, paying homage to those worthy of offerings, F.5.a and expressing praise.

“It is being free from pride, being insatiable regarding roots of virtue, being constantly diligent, not giving up on one’s pursuits but ensuring their completion, being magnanimous in the world with respect to deeds performed according to causes and conditions, and not forsaking the requisites. It is not postulating a single metaphysical ground and not clinging to the idea that ‘this alone is true.’ It is never calling the desire realm ‘home,’ not clinging to the form realm, not being of the nature of the formless realm, and having firm conviction about how results manifest in accordance with their conditioning. It is sharing one’s own means and being impartial, never tricking any being, not being deceptive regarding the buddhas, not disparaging bodhisattvas, and not speaking badly about the teachings.

“It is harboring no anger toward the rational or irrational, not relying on the wealth of other groups, never failing to fulfill wishes, giving up pride, giving up anger, and conquering ignorance. It is not enjoying wealth, being content with bare necessities, abandoning worldly pursuits, not being displeased with not getting wealth, not becoming conceited at getting wealth, sharing whatever one obtains, and not hoarding. It is accepting negative words from others, guarding one’s words, being clear minded, encouraging those who are rational, not following those who are irrational, and practicing sustained inquiry. It is not giving up meditative seclusion, not leaving the wilderness, always practicing the ascetic virtues, being inspired by emptiness, not being satisfied with things, not fixating on the aggregates, subduing the elements, not reifying the sense sources, F.5.b not revering^[4] objects, giving up error, attaining mental stability, abiding in the abodes of the noble ones, having a mind free from craving and yearning, attaining the level of being worthy of offerings, and completely purifying karmic conditioning.

“It is generosity whereby you do not take on karmic ripening, it is discipline whereby you have no arrogance, it is patience whereby you have no divisive thoughts, it is diligence in which your efforts are not squandered, it is concentration whereby you do not take rebirth, and it is insight whereby you do not squander life. It is equality as the perfection of progressing in the spiritual levels. It is not being conceited about one’s own qualities and not denigrating the good qualities of others. It is not remaining in saṃsāra, not objectifying nirvāṇa, mastering liberation, not being attached to nirvāṇa, and resting in certainty. It is having a smile on one’s face, not having an angry frown, and speaking with sincerity. It is praising novices, midlevel practitioners, and seniors due to their proper understanding. It is being free from animosity, pacifying disputes, praising peace, endeavoring in the accumulations, and having equal concern for those who are one’s friends and those who are not one’s friends.

“It is pursuing dhāraṇī. It is respectfully serving all beings as if they were one’s mother, respectfully serving all wise ones as if they were one’s father, respectfully serving all masters as if they were one’s own preceptor, venerating the bodhisattvas as if they were buddhas, worshiping the thus-gone ones, aspiring to virtue, and untiringly venerating the Three Jewels. It is joyfully persevering without being involved in worldly affairs, not having concern for the body, not being attached to one’s own life, maintaining a pure livelihood, not giving up the practice of making alms rounds, abandoning places where people gather, F.6.a not praising householders, and not conducting business among those who have gone forth. It is having no hypocrisy, not engaging in flattery, speaking pleasantly, adhering to the practices of awakening, being naturally undaunted, and engaging in what is appropriate. It is offering continuous praise for the Buddha, always being attentive to the Dharma, and always following the Saṅgha. It is constantly worshiping those endowed with knowledge, always relying on those who are erudite, always guarding those in meditation, always exhorting those endowed with reason, always relying on the teachings of the buddhas, always cultivating the Dharma teachings, always trusting in merit, always being generous to sentient beings, always caring for those who have faith, and bringing relief to those who suffer.

“It is having pure conduct, knowing shame and modesty, having a manner that demonstrates shame and fear, giving up unwholesome conduct, attending to proper conduct, and being inclined toward renunciation. It is seeking out the abodes of the noble ones, cultivating the applications of mindfulness, relying on the correct abandonments, taking hold of the faculties, accomplishing the powers, having special insight into the factors of awakening, and being unerring on the path. It is possessing vast calm abiding, rousing special insight, being free from forgetfulness, and having genuine joy in the Dharma. It is going beyond objective references, not fearing the lack of support, and not confusing the absence of objective references with carelessness. It is abiding by the conduct of the bodhisattvas, engaging in the infinite conduct of the buddhas, having scorn for unwholesome conduct, F.6.b being saddened by past karmic formations, purifying one’s own karma, and taking charge of what has not yet been tamed.

“It is never disparaging the teachings, not harboring doubts, acting in timely ways, giving up what is not timely, having skill in going and returning, knowing limits, being content regarding material things, having vast superknowledge, mastering absorption, having diverse modes of conduct, and having vast courage. It is the teachings of the thus-gone ones, being fully receptive through nonapprehension, satisfying the diligent, cultivation by the children of the buddhas, the wealth of the bodhisattvas, the abiding of the buddhas, and the practice of the learned, the domain of intelligent progress, and the domain of the teachers of the Dharma. It is inspiration for the highly motivated, the disposition to behold the protectors of the three worlds, a treasury for those in pursuit of wealth, and a field of those endowed with ripening. It is true happiness for the tormented, a park for those who have achieved dhāraṇī, a pool for those who have attained absorption, a mother for those endowed with virtuous qualities, a support for those inspired by speech, the cause of the major marks of the buddhas, the discernment of the minor marks, and the refuge of the buddha realms. It is the full attainment of dhāraṇī, mastery of attainment, and perfectly reasonable speech.

“It is transcendence of the realm of the māras, the realm of heroes, conquering the emotional defilements, demolishing unvirtuous actions, the adornment of those with aspirations, and invulnerability to the māras. It is the inexhaustible teachings, what is hard to fathom for non-Buddhist sectarians, what is dissimilar to the world, what transcends the Dharma of the hearers, and what is not the deliverance of the solitary buddhas. It is attaining omniscience, F.7.a entering the existences of sentient beings, and inspiration for the ultimate state of reality. It is delighting those wishing for food, and satisfying those thirsting for drink. It is the essence of those who attain nirvāṇa, the chariot of those who attain nirvāṇa, the boat for sailing to the other shore, the boat for those wishing to cross, the lamp for the compassionate, the shooting star for the teachers of Dharma, the abode of those wishing for freedom from deception, wealth for those wishing to give, knowledge for those wishing for liberation, ennoblement for those in pursuit of amusements, an ocean for those wishing to learn, Mount Sumeru for those who accomplish absorption, a sense faculty for those who desire eyes, a display for those wishing to see, delight for those endowed with mind, the abode of nonregression, and the intention of those who have attained acceptance that phenomena are unborn.

“It is the cultivation of beginners, the banner of people with understanding, the awakening of those who revere calm abiding, and the Nārāyaṇa of those who teach the absence of self. It is the path of omniscience, the equality of birth for those with wisdom and liberation, what is praised by the gods, what is extolled by the nāgas, what is worshiped by humans, what inspires wonder in those in training, what is revered by those beyond training, what is applauded by the bodhisattvas, and what is cultivated by the lords of Dharma. It is the city of those who guard their faculties, the way of skillful ones, the attainment of the diligent, the dispelling of doubts, cutting through doubts, dispelling the defilements, and the dhāraṇīs of the bodhisattvas. It is a doctor for the sick, a remedy for error, and a reliever of pain. It is the contemplation for those wishing to persevere, F.7.b fearlessness for those wishing to proclaim, vast and genuine knowledge for those wishing to speak, miraculous abilities for those wishing to perform miracles, a journey for those wishing to hear, eyes for those wishing to see, the path to nirvāṇa, relinquishing the lower realms, transcending the realms of desire, form, and formlessness, and accomplishing the realms of the buddhas.

“It is embracing the vajra-like absorption, the lion throne for those in their final existence, the roots of virtue for those who pursue nondegeneracy, giving joy to the sad, uplifting the downtrodden, fortifying the diligent, and accomplishing the dispositions of conduct. It is contemplation for the idle, the declaration of the equality of the three vehicles, abandoning all grasping, perfecting omniscience, thoroughly attaining the infinite gateways of those who teach the ultimate, ensuring that the qualities of the teaching of emptiness are not wasted, and perfecting the strength of the gateways of aspiration. It is communication for those who are inspired toward the absence of marks, the equality of the three times for those who are inspired toward seeing and equanimity, skill in universal outreach, and teaching awakening. It is not being vulnerable to denigration by others.

“It is the Dharma teachers’ pursuit of freedom from delusion, following Dharma teachers who are free of materialistic concerns, and listening to the Dharma without distraction. It is the unblemished retinue, the absence of obstacles for giving the Dharma, causing amazement in those who ask questions with conviction, dispelling regret, continuous engagement, not abandoning the accumulation of wisdom, the liberation of those who grasp, the taming of those who are offensive, and shedding the defilements. It is practicing without supports, F.8.a being mindful of those wishing for mindfulness, uplifting the bodhisattvas, teaching the fourfold retinue, and the sweetest among delicious tastes. It is a declaration for those wishing for miraculous abilities, an open door for those wishing to turn back from existence, the liberation in nirvāṇa, a blissful body, a blissful mind, the joy of the wise, the nonabdication of firm commitments, and the undeterred attainment of the qualities of the thus-gone ones.

“It is the abode of the roots of virtue, the destruction of nonvirtue, training for those with misguided intelligence, the abode of those adhering to reason, the nondeceptive guide, the attainment of the light of the buddhas, the light of the mass of wisdom, and displaying the realms of the buddhas. It is the posing of millions of questions, thinking of virtuous qualities, a focal point for the weary, not forsaking those of poor intelligence, and delighting the knowledgeable. It is the cause of action for those wishing to teach, the protector of those who teach the Dharma, knowledge of all causes, and skill in means regarding all phenomena. It is accomplishing the means for contemplation, seeing in accord with reality, conveying meaning to oneself, truly satisfying others, cutting through the mesh, and dispelling ignorance. It is understanding the aggregates, understanding consciousness, comprehending name and form, seeing the six sense sources, understanding contact, knowing sensation, quelling craving, giving up grasping, halting becoming, uprooting birth, and transcending old age and death.^[5] It is the purification of suffering, rejoicing in happiness, dispelling suffering and unhappiness, attaining the accomplishments, F.8.b satisfying the discerning, flawless light, and proclamations in accord with the Dharma. It is the power of beings who have gained fame, the cleansing of those who are stained, and overcoming the view that takes the aggregates to be a person.

“It is retaining what is heard and retaining the teachings of the Dharma. It is unmistaken awakening, unceasing engagement with virtuous factors, vast accumulations of virtue, the basis for attaining wisdom, the Dharma way of the diligent, expanding the saṅgha of noble beings, eliminating the criticism of others, approving of those who teach the Dharma, and the conduct of bodhisattvas. It is the moon for those wishing to play, the sun for those who pursue livelihood, the treatise for those wishing to train, the king of those who are respected, the guide of the learned, the seed of virtuous factors, the nectar of the ripened fruit, the basis for recollecting births, the attainment of birth, contempt for childish teachings, the authentic qualities of the teachings of the thus-gone ones, and the infinite ripening of those who teach and uphold the Dharma. It is a foundation of omniscience, attainment of the higher realms in teaching, abandoning all fears in posing questions, never turning back when crossing over, and a foundation for expressing realization. It is letting the entire world ponder the Dharma, the words of all the buddhas of the past, the treasure of the wisdom of all the buddhas of the present, and the perfection of the realization of all the buddhas of the future.

“It is quickly attaining unshakable true wisdom, the seal that emerges from the Buddha’s hand,^[6] and the insatiability of those who wish to ask about the Buddhadharma. It is the quelling of aggressive cognitions, F.9.a the attainment of skillful means, cultivating the earth element, engaging with the water element, balancing the fire element, stabilizing the wind element, and attaining liberation in the space element. It is revealing the element of consciousness, dissatisfaction with conditioned factors, bringing an end to latent tendencies, dispelling anger, letting go in equanimity, skill regarding one’s own support, skill regarding the support of others, and words for those wishing to speak. It is freedom from clinging to accomplishments, relinquishing the idea of ‘I,’ relinquishing the idea of ‘mine,’ the basis for reversing inclinations, a cautious mind, attending to the mind like a guard dog, entering the vast, and comprehending the subtle.

“It is shade for the weary, traversing the river, being indomitable when under attack, the staff of good people, veneration for spiritual teachers, giving up dullness and sleep, going beyond agitation, giving up doubt, dispelling the wish for pleasure, and giving up laziness. It is not observing a self, not propounding the existence of a sentient being, not fixating on a life force, being free from forgetfulness regarding the Dharma, speaking flawless words, speaking with reason, properly contemplating the process of formation, the essence of mastery, the essence of being undeterred, inspiration toward generosity and wisdom, entering the retinue without timidity, not disparaging others, not proclaiming one’s own qualities, and constant commitment for the sake of awakening. It is diligent engagement, not staying for long in any location, giving up grasping, engaging in auspicious activities, not being of the body, an undaunted mind,F.9.b expertise regarding the supports, cultivating recollection, being unswerving and free from pride, pursuing liberation, the resolution of doubt, taking birth in the pure abodes, the mind of equal love, the compassionate embrace, the joyous experience of appreciating oneself, dispelling attachment and anger within impartiality, accepting others through discipline, entering the attainment of absorption, and entering the liberation of all factors through insight. It is understanding the use of syllables, skill in etymology, mastering expressions, engaging with language, pursuit of the essence of expertise, and expressing the gift of Dharma without vested desires. It is having no zeal for single-minded certainty, not growing tired of a single approach, neither accepting nor rejecting what concerns awakening, not squandering any dharma, teaching correctly, and not deceiving any sentient being. It is the perfection of stable aspiration, continuous engagement throughout day and night, the conduct of the bodhisattvas, entering the realms of sentient beings, and accomplishing omniscience.

Prāmodyarāja, this is the absorption that is known as elucidating the way of all phenomena.”

At that time, the Blessed One spoke these verses:

“Prāmodyarāja, such is the absorption known as elucidating the way of all phenomena. Bodhisattvas who attain it comprehend all phenomena without error. They realize that all phenomena are unsupported. They realize all phenomena to be unborn. They realize all phenomena of the buddhas to be uncreated. They realize all phenomena to be hollow. They realize all phenomena to be fake. They realize all phenomena to be devoid of any essence. They become indomitable. They go beyond the five realms of wandering beings. They defeat the māras. They bring joy to all sentient beings. They receive the veneration of all the learned. They behold the whole nature of reality. They shine brightly like the moon. They know the movements in the minds of all sentient beings. They inspire everyone with pure intention. They know the whole trichiliocosm. They attain the level of devoted conduct. ^[7]

“They delve into selflessness. They comprehend the elements that are to be left behind. They attain the spiritual level that transcends the arrogating pride of all sentient beings. They transcend obscuration. They comprehend the nature of name and form. They reflect on the teaching of the buddhas in terms of creative etymologies. They attain the thirty-two marks. They are unaffected by acquisition and lack of acquisition. They are unpolluted within the world. They are a support for all sentient beings. They open the door to nirvāṇa. F.11.a They are donors. They reveal deathlessness. They comprehend nirvāṇa. They dispel the torments of sentient beings. They cut through the doubts of sentient beings. They are not adulterated by the six faculties. They attain the dhāraṇī of engaging in the sixteen syllables. What are the sixteen syllables they attain the dhāraṇī of engaging in? They are a, ra, pa, ca, na, da, sa, ka, tha, pa, ba, kṣa, cha, pa, ṭha, and ḍha. By means of the dhāraṇī of engaging in these sixteen, they attain the spiritual level of accomplishment in infinite ways.

“They comprehend the voidness of all phenomena. They gain certainty. They develop knowledge of the intentions of all sentient beings. In this way, all emotional defilements cease to exist. They understand the true nature of everything grasped by immature beings. They make headway. They satisfy all sentient beings. They offer worship by means of excellent speech. They provide the offering of deathlessness. They know all the deeds of the buddhas. They attain full knowledge. They cut through doubts in themselves and others. They are always eager to dispel the regrets of sentient beings. They obtain the melodious voice of the kalaviṅka bird. They gain attainment through equality. They bring forth the lion’s roar. They are sincere. They practice the perfection of patience and perfect great compassion. They go beyond the sphere of the māras. They perfect the melodious voice.

“They achieve acceptance by having given up pride. They possess profound concentration. They teach the Dharma that conquers the world. They achieve depth. F.11.b They attain great strength and power with respect to all phenomena. They are full of knowledge, for they know in terms of all phenomena. They are mindful of the conduct of all sentient beings. Over countless eons they comprehend all things just as they are. They know all attacks. They attain the relinquishment of all thoughts of weariness. They quickly attain awakening. They are praised by the gods. They attend to all phenomena by means of knowledge. They are skilled in the achievement of meaningful objectives. All phenomena appear as they truly are to them. They partake of elixir as their food.

“They cut through all doubts. They discard all connections created by habitual tendencies. They are enveloped by great compassion. They recollect the true intent. They cultivate recollections of past lives. They swiftly comprehend the activities associated with the qualities of nirvāṇa. They attain the level of being worshiped by great gatherings. They destroy all pride. They accomplish the level of power. They engage with the manifold. They know accomplishment. They know all ripening. They expand the realms of the buddhas. They conquer the māra of the aggregates. They quickly comprehend the teaching of realization. Thereby, they quickly destroy the māras. They quickly subdue the attacks of others. They see buddhas in innumerable realms of the world. They also listen to their Dharma. They do not forget the sacred Dharma. They accomplish the perfection of reveling in absorption according to will. Thus, as the bodhisattvas who attain this absorption are careful, they should be declared omniscient. Why is that? Because, depending entirely on their wishes, they may within just one single life, or within two lives, or three lives, or four, or after eons, awaken to perfect buddhahood. And why is that? Because this absorption is omniscience.”

Then the Blessed One spoke these verses: F.12.a

“Prāmodyarāja, in the past—innumerable, uncountable eons before—there appeared a thus-gone one, a worthy one, a complete and perfect buddha known as Proclaimer of the Melodious Thundering Roar of the Ornamental Beauty of Eloquence. Among the propagators of his Dharma teachings was a teacher known as Crest of the Banner of the Qualities of Infinite Eloquence. When he taught this absorption, a prince known as Teaching the Dharma to Many as the Pure Ripening of Merit offered a precious and priceless garment, and at the same time aroused the attitude of thinking ‘May all sentient beings achieve this absorption!’

“By the roots of virtue ensuing from this, he delighted thus-gone ones more numerous than the grains of sand found in eighty Gaṅgā Rivers. From all those blessed ones he received this absorption, and Dharma teachings that had not been taught before appeared. He then recollected his continuous miraculous births. This prince, Teaching the Dharma to Many as the Pure Ripening of Merit, attained perfect awakening and, in the buddha realm known as Aparimita­guṇa­vyūha, became known as the buddha Amitāyus. ^[12] The monk and Dharma teacher called Crest of the Banner of the Qualities of Infinite Eloquence became the thus-gone one known as Great Eye.

“When the prince had heard this absorption, he relinquished the karmic obscurations created during seven million eons. In all his lives he never parted—even for just as long as it takes to snap one’s fingers—from the dhāraṇī accomplished through the differentiating sections and infinite gateways. F.14.a

“There was also a thus-gone one known as Bright Countenance Like the Stainless Moon of the Essence of Glorious Splendor who taught and explained this absorption. When the son of a merchant, Vast Beauty and Fine Shape, listened to this teaching with his mind, he went forth from the household, abandoning seventy wives, a treasury that covered a league, and one thousand eight hundred gardens. He never again set his foot on ground covered with fabric. For ten thousand years after he had gone forth, he never wore footwear except in the latrine, but kept diligently on the move, free from drowsiness and sleep. When ten thousand years had passed, he obtained the dhāraṇī known as embodiment of the teachings, statements, and voices of all the buddhas, and he accomplished the absorption known as comprehending the use of all language. Receiving the veneration of six hundred thousand gods, he kept endeavoring. Now that he has accomplished virtue by body and mind, he resides in a world to the south that is adorned with all excellent qualities. There he has now truly awakened as a buddha and he is known as the thus-gone Reasoning Mind.” B2

At that time the Blessed One spoke these verses:

At that point the bodhisattva Prāmodyarāja, along with thirty thousand other bodhisattvas, rose from their seats, trembling, tearful, frightened, and with sweat emerging from their armpits. They rose, joined their palms in veneration, and facing in the direction of the Blessed One, they all spoke with one voice: “In the future time of repression—when Dharma teachers are disparaged and the wisdom of omniscience is denied, when the teachings are destroyed and the vision of wisdom is slight, when virtuous factors disintegrate and the means of livelihood vanish—we shall relinquish concern for our own body and life, and cut through all that is held to be pleasurable, as if with a sword. The path of the thus-gone ones, the seal of the flawless rich treasures of eloquence, the ocean that brings together the roots of virtue, and the dhāraṇīs that subdue the māras and accomplish omniscience are conveyed in discourses such as this one. We hereby pledge to write them down, carry them, and teach them at that time. Blessed One, even if it means living in hell, we shall do so happily for the sake of this precious absorption.”

The bodhisattva Prāmodyarāja then offered these verses:

When this teaching of the Dharma was given, as many sentient beings as there are grains of sand in seventy Gaṅgās, who had arrived from innumerable world realms, all proceeded irreversibly to unexcelled and perfect awakening. The thousands of bodhisattvas likewise all attained this absorption. The teaching brought delight to one million gods, future teachers of the Dharma, who thus proceeded irreversibly to awakening. Seven billion gods purified the Dharma eye that regards all phenomena. One hundred and eighty million members of the fourfold retinue of humans attained the Dharma eye that regards all phenomena. F.17.a All of the three lower realms were thoroughly pacified. The light of the Blessed One lit up as many world realms in the ten directions as there are grains of sand in the Gaṅgā. At that moment happiness came to all sentient beings, from the summit of existence down to the Hell of Ultimate Torment. Out of the Blessed One’s light appeared trillions of lotuses, each with a hundred thousand petals and adorned with infinite jewels. Upon each of those flowers was a thus-gone one, just like the blessed Śākyamuni, surrounded by his retinue. Each of them received the supplication of Prāmodyarāja, and each one consequently taught this absorption, allowing innumerable sentient beings to proceed irreversibly to unexcelled and perfect awakening.

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.^[15] 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.^[16]

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.^[17] 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.^[18] 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.^[19] 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 of^[20] 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.^[21] 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.^[22] 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.^[23] 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.

^[24] 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.^[25]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,^[26] 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,^[27] 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.^[28] 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.^[29]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’s^[30]previous life as a quail.^[31] 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.^[32] 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. ^[33] 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.^[34] 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.^[35] 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.^[36] 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.^[37] 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;^[38] and that consists in the full understanding of the two deeds of nobility.^[39] 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. F.42.a The perfection of patience based on searching is an acceptance that is based on correct analysis. Thus, due to the bases of learning and the bases of virtue, one becomes unintimidated by suffering, as when for example a king relinquishes his own head and his queen. The perfection of diligence based on searching is an absence of weariness when accomplishing virtue, just as in the past Dīpaṅkara did while suffering. The perfection of concentration based on searching is concentration that involves analysis and is strengthened by special insight. The perfection of insight based on searching is pursuit of the meaning of emptiness by means of logical arguments from dependent origination. Such are the six perfections of searching.

“What are the six perfections for crossing over? The perfection of generosity for crossing over is the perfection of generosity that is practiced by the precious householder who eliminates poverty. The perfection of discipline for crossing over is the discipline with power over the ripening of other people that is observed through the path of the ten kinds of virtuous action. The perfection of patience for crossing over is an undeterred acceptance that is due to the strength of analysis. The perfection of diligence for crossing over consists of thoughts of deliverance aimed at giving up desirous thoughts. The perfection of concentration for crossing over is concentration free from conceit that is aimed at giving up harm. The perfection of insight for crossing over is deliverance by understanding the characteristics of suffering throughout the three realms as well as the absence of self. Such are the six perfections for crossing over. F.42.b

“What are the six perfections of joyfulness? The perfection of generosity based on joyfulness is the perfection of generosity aimed at obtaining all pleasures and ripens within the realms of gods and humans. The perfection of discipline based on joyfulness is discipline that leads to longevity within the realms of gods and humans. The perfection of patience based on joyfulness is acceptance that phenomena are nonarising. The perfection of diligence based on joyfulness is diligence that involves effort and bears fruit. The perfection of concentration based on joyfulness is concentration aimed at attaining excellent qualities, or a ripening that benefits both oneself and others, or the results of aspiration prayers, or a correct understanding. The perfection of insight based on joyfulness is to listen to the Dharma in order to comprehend all the practices of the thus-gone ones. Such are the six perfections of joyfulness.

“What are the six perfections of joylessness? The perfection of generosity based on joylessness is to be detached from wealth, food, clothing, and so forth, thus giving freely without any expectation of reward. The perfection of discipline based on joylessness is the discipline of a renunciant who dwells within a household. The perfection of patience based on joylessness is the acceptance of regret. The perfection of diligence based on joylessness is to endeavor for the sake of relinquishing suffering. The perfection of concentration based on joylessness is concentration that is characterized by conflicting factors and the manifestation of suffering, F.43.a as well as thoughts of attachment and anger. The perfection of insight based on joylessness is the insight of a bodhisattva who maintains focal points and has no fondness for the three realms. Such are the six perfections of joylessness.

“What are the six perfections for the retention of learning? The perfection of generosity based on the retention of learning is giving the gift of Dharma to a person through teaching and causing that person to recite and retain the Dharma. The perfection of discipline based on the retention of learning is to encourage others to practice and retain the physical, verbal, and mental discipline associated with the seven Dharma topics on the roots of virtue.^[40] The perfection of patience based on the retention of learning is an undaunted acceptance of suffering for the sake of even a single word of the well-spoken teachings. This is how, when the Bodhisattva was a brahmin, he served an outcaste for twelve years for the sake of listening to teachings from him in order to comprehend the succession of births. The perfection of diligence based on the retention of learning is diligence focused on deliverance. The perfection of concentration based on the retention of learning is a mind that is focused on impermanence. The perfection of insight based on the retention of learning is to equally encourage friends and foes to virtuous practice, since one is not a teacher who holds back on teaching. Such are the six perfections for the retention of learning.

“What are the six perfections for a long stay in saṃsāra? The perfection of generosity for a long stay in saṃsāra is generosity that is dedicated to the acceptance that phenomena are nonarising. F.43.b The perfection of discipline for a long stay in saṃsāra is the perfection of discipline that is free from harming others due to great compassion. The perfection of patience for a long stay in saṃsāra is patience that is developed through aspiration prayers. The perfection of diligence for a long stay in saṃsāra is diligence that is dedicated to hearing the Dharma. The perfection of concentration for a long stay in saṃsāra is concentration that is focused on the absence of self. The perfection of insight for a long stay in saṃsāra is the insight on the level of irreversibility. Such are the six perfections for a long stay in saṃsāra.

“What are the six perfections without interruption? The perfection of generosity without interruption is generosity through the four means of attracting disciples. The perfection of discipline without interruption is the perfection of discipline in terms of the three modes of perfect conduct. The perfection of patience without interruption is patience of four kinds: patience relating to the body, patience relating to mind, patience based on analysis, and patient acceptance of phenomena. The perfection of diligence without interruption is being unimpeded and imperturbable by means of the four bases of miraculous power. The perfection of concentration without interruption is the perfection of concentration by means of the four applications of mindfulness. The perfection of insight without interruption is full knowledge of the four truths. F.44.a Such are the six perfections without interruption.

“What are the six perfections that are dedicated to ripening as sense pleasures? The perfection of generosity that is dedicated to ripening as sense pleasures is generosity that relinquishes all possessions. Although it is regarded as the emptiness gateway to liberation it is still the perfection of generosity that is dedicated to ripening as sense pleasures. The perfection of discipline that is dedicated to ripening as sense pleasures is discipline that is benevolently dedicated to taking birth and living in the desire realm in order to ripen sentient beings. The perfection of patience that is dedicated to ripening as sense pleasures is acceptance of conducive objects in the context of training. The perfection of diligence that is dedicated to ripening as sense pleasures is diligence that is made to ripen in accordance with the wishes of the mundane mind. The perfection of concentration that is dedicated to ripening as sense pleasures is the process of making others who suffer happy by means of love and compassion, and an understanding of the right time. The perfection of insight that is dedicated to ripening as sense pleasures is love and compassion that are discerning and assisted by an understanding of what is, and what is not, the right time. Such are the six perfections that are dedicated to ripening as sense pleasures.

“What are the six perfections dedicated through concentration? The perfection of generosity dedicated through concentration is the giving of whatever is desired by means of blessings. The perfection of discipline based on concentration is discipline that is fully attentive. F.44.b The perfection of patience based on concentration is patience that is based on the comprehension of the essential equality of all things. The perfection of diligence based on concentration is diligently dispelling the fetters of the mind. The perfection of concentration based on concentration is insightful concentration that is of the nature of learning. The perfection of insight based on concentration is insightful concentration that quells desire. Such are the six perfections dedicated through concentration.

“What are the six perfections of superknowledge? The perfection of generosity based on superknowledge is the accomplishment of the divine eye through the offering of butter lamps. The perfection of discipline based on superknowledge is the unbroken perfection of discipline that accomplishes the divine ear. The perfection of patience based on superknowledge is patience that accomplishes the recollection of past lives and is dedicated to nondual wisdom. The perfection of diligence based on superknowledge is diligence that is focused on sentient beings and that accomplishes mundane roots of virtue. The perfection of concentration based on superknowledge is concentration that accomplishes miraculous feats, unfolds the knowledge of cessation, and adheres to meditative attainment. From that emerges the perfection of insight based on superknowledge—superknowledge of the categories of the mind, superknowledge of the exhaustion of contaminants, and insight emerging from the meditative attainment of cessation. Such are the six perfections of superknowledge. F.45.a

“What are the six perfections for mundane fields of artistry? The ripening of generosity is what becomes most excellent among such other mundane fields of artistry. The ripening of discipline is to become delighted in multitudes of people. The ripening of patience yields a comprehensive knowledge of all crafts and sciences. The ripening of diligence consists in swift actualization. The ripening of concentration is accomplishment according to one’s wishes. The ripening of insight is knowing how not to cycle in saṃsāra. Such are the six perfections for mundane fields of artistry.

“What are the six perfections dedicated through loving kindness? The perfection of generosity dedicated through loving kindness is to mentally give for the sake of protecting all sentient beings. For example, it is like the hare that sacrificed himself, saying, ‘Stay here and eat me.’^[41] The perfection of discipline dedicated through loving kindness is to take birth in a dark age by the power of aspirations and thereby cause beings to embrace and become established in the ten avenues of virtuous action. As examples, this is like the Bodhisattva’s previous births as a quail and a parrot.^[42] The perfection of patience dedicated through loving kindness is associated with the knowledge of time. For example, this is like the King of Kāśī who remained unperturbed even as his head was cut off. The perfection of diligence dedicated through loving kindness is what leads many beings to the higher realms. For example, when the brahmin Subhadra and the vagrant Intelligent One accepted blame, they were practicing the perfection of diligence dedicated through loving kindness. F.45.b The perfection of concentration that is dedicated through loving kindness is concentration that accomplishes the immeasurable states. The perfection of insight dedicated through loving kindness is insight aimed at ripening many beings. For example, this is like Janaka and Mahauṣadha, who defeated his king’s father-in-law without causing any harm and without entering the river.^[43] Such are the six perfections dedicated through loving kindness.

“What are the six perfections dedicated through compassion? The perfection of generosity that arises from compassion is giving to make sentient beings happy. The perfection of discipline that arises from compassion is to remain free from even a speck of unwholesomeness while also untiringly teaching others. The perfection of patience that arises from compassion is willingness to accept abusive words oneself while also encouraging others to be patient. The perfection of diligence that arises from compassion is to diligently and untiringly pursue the cultivation of virtuous factors, liberate numerous beings, and encourage others to embrace deliverance. The perfection of concentration that arises from compassion is the concentration that brings joy to those weary of the lower realms. The perfection of insight that arises from compassion is to work untiringly to purify the lower realms, give the gift of the Dharma, and ripen sentient beings. Such are the six perfections dedicated through compassion. F.46.a

“What are the six perfections dedicated through joy? The perfection of generosity based on joy is generosity that is preceded by supreme joy. The perfection of discipline based on joy is discipline that accomplishes pliancy. The perfection of patience focused on joy is patience that emerges from reticence and modesty. The perfection of diligence focused on joy is to be free from animosity and to give happiness to both oneself and others. Without thinking in flawed ways, one instead thinks in wholesome ways and is free from both regret and yearning. The perfection of concentration focused on joy is pacification of displeasure, purification of the mind, overcoming the fetters, and giving up desire. The perfection of insight that arises from joy is to uphold the factor of awakening based on equanimity and to be endowed with the factor of awakening that discerns phenomena. Through the blessing from the gateway to liberation pertaining to the wishlessness, this is the unmistaken and unimpeded abode of peace. Such are the bodhisattvas’ six perfections dedicated through joy.

“What are the six perfections dedicated through equanimity? The perfection of generosity dedicated through equanimity is generosity that has an inexhaustible mind and that reaches the end^[44] of the path of ripening into the equality of phenomena. The perfection of discipline dedicated through equanimity is the perfection of discipline that is free from yearning, purified through a loving mind, and associated with the factors of awakening. F.46.b The perfection of patience dedicated through equanimity is patience that is free from mental craving, accomplishes signlessness, and has given up the spectacle of analyzing outer and inner phenomena. The perfection of diligence dedicated through equanimity is equanimity endowed with understanding of the essence of conditioned things. The perfection of concentration dedicated through equanimity is initiated by calm abiding and gives rise to the power of special insight. The perfection of insight dedicated through equanimity is the insight that consists in purification on the path to the final goal that is focused on great compassion. Such are the six perfections dedicated through equanimity.

“What are the six perfections dedicated through wrong view? The perfection of generosity dedicated through wrong view is like the offerings made by the Brahmin Velāma in an open area by the riverbanks in order to bring others to maturity. The perfection of discipline dedicated through wrong view is discipline that involves objective references and is practiced while apprehending a self. The perfection of patience dedicated through wrong view is the untiring practice that is undertaken in large forests where people practice yogic discipline. The perfection of diligence dedicated through wrong view is to perform mundane actives and master the Vedas in order to ripen others. The perfection of concentration dedicated through wrong view is to develop concentration and rest in that essential state such that one experiences joy. F.47.a The perfection of insight dedicated through wrong view is to assume the demeanor of a brahmin in order to ripen others and be in a way that accords with them. Such are the six perfections dedicated through wrong view.

“What are the six perfections dedicated through correct view? The perfection of generosity dedicated through correct view is generous engagement in mundane actions, accompanied by thoughts such as, ‘There is generosity, there is offering, there is fire offering; the effects of ripened wholesome and unwholesome actions do exist.’ The perfection of discipline dedicated through correct view is when bodhisattvas do not engage in unwholesome actions encouraged by unwholesome companions—even when no buddha has appeared. The perfection of patience dedicated through correct view is as demonstrated by the Bodhisattva when he was a parrot living in the lofty snow mountains that chose not to leave a withered tree because he recollected how he had previously been happy there.^[45] The perfection of diligence dedicated through correct view is the view by which one refrains from bringing harm upon oneself and others, as exemplified by the merchant Aśula. The perfection of concentration dedicated through correct view is the attainment of the four concentrations purified by means of insight. The perfection of insight dedicated through correct view is the employment of insight for the sake of benefiting many beings, as exemplified by the wandering Bodhisattva, who on his own, composed eighty-four thousand praises. Such are the six perfections dedicated through correct view.

“What are the six perfections dedicated through the view having support? The perfection of generosity dedicated through the view having support refers to the fact that during a time when no buddha has appeared bodhisattvas will not even develop stinginess in their dreams, F.47.b and so obviously also not while they are awake. The perfection of discipline dedicated through the view having support means to avoid even the most minute negative action, even at the cost of one’s life. The perfection of patience dedicated through the view having support means to remain patient and tolerant, even if one is repeatedly born as a king. The perfection of diligence dedicated through the view having support is to teach, throughout one’s lives, both what others have taught before and what no one else has taught. The perfection of concentration dedicated through the view having support is to maintain wholesome thoughts and mind throughout all one’s lives, engaging in positive actions and developing a most gentle nature. The perfection of insight dedicated through the view having support is to comprehend mundane and supramundane pursuits even without being taught, and so to act harmoniously within groups of sentient beings who lack such wisdom. Such are the six perfections dedicated through the view having support.

“What are the six perfections dedicated through the view having no support? The perfection of generosity dedicated through the view having no support is generosity embraced by the perfection of insight and skillful means. The perfection of discipline dedicated through the view having no support is mental giving without any observation of body or mind. The perfection of patience dedicated through the view having no support is patience at the level of irreversibility. F.48.a The perfection of diligence dedicated through the view having no support is effort that is undertaken beyond all formations and fetters. The perfection of concentration dedicated through the view having no support is concentration that is beyond any notions of self or no self, and that is beyond being supported by outer or inner phenomena. The perfection of insight dedicated through the view having no support is insight that is not mixed with the Dharma of hearers and solitary buddhas and does not cling to omniscience. Such are the six perfections dedicated through the view having no support.

“What are the six perfections dedicated without support? The perfection of generosity dedicated without support is the perfection of generosity without any fondness for the three realms, as exemplified by Dīpaṅkara. Discipline without support is discipline that does not omit anything. Patience without support is patience that is free from conceptualizing any phenomenon. Diligence without support is diligent practice beyond observation. Concentration without support is the unerring concentration of bodhisattvas who have attained the level of seeing. The perfection of insight without support is insight that brings the defilements to exhaustion. Such are the six perfections dedicated without support.

“What are the six perfections concerning pride? The perfection of generosity concerning pride is the generosity that is performed by bodhisattvas who vanquish the demon of pride and accomplish a complete buddha realm. The perfection of discipline concerning pride is discipline that purifies the three lower realms. F.48.b The perfection of patience concerning pride is the patience that ripens the marks of a buddha and attains beauty. The perfection of diligence concerning pride is a willingness to dry up an ocean for the sake of a precious jewel. It is a diligence that manifests one’s own qualities. The perfection of concentration concerning pride is concentration that overcomes the defilements and gives rise to wisdom in accordance with one’s wishes. The perfection of insight concerning pride is insight that conquers pride and views. Such are the six perfections concerning pride.

“What are the six perfections arising from patience? The perfection of generosity arising from patience is the generous mind that proceeds to the limit of awakening. This can be understood, for example, from the way Māra in the past tried to stop the Bodhisattva’s practice of generosity by demonstrating the hell realms, but was unsuccessful.^[46] The perfection of discipline arising from patience is discipline that has become free from regression. The perfection of patience arising from patience is, for example, like the prince Puṇyaraśmi, who was drawn to spiritual practice and became a master of generosity, thus giving away, in a single day, his chariots, horses, mounts, oxen, and elephants; his parasols that covered an entire league; his hundreds of pearl garlands, garments, jewel-studded crowns, priceless boots, eighty thousand maidens, and cymbals; his royal palace with its surrounding areas and parks; and even his own eyes, head, and legs.^[47] The perfection of diligence is nonabiding diligence, as exemplified by the king of horses called Keśin who freed sentient beings. F.49.a The perfection of concentration arising from patience is concentration that arises from the purification of the physical marks, which are pure in color. The perfection of insight arising from patience is insight that involves an attitude of equality that does not make distinctions, as exemplified by the monk Supreme Wisdom as he entered the city. This can also be understood from the account of the Bodhisattva’s life as a parrot.^[48] Such are the six perfections arising from patience.

“What are the six perfections of benefiting? The perfection of generosity dedicated through benefiting is, for example, like the brahmin Jyotiṣprabha­pāla who practiced pure conduct under the Buddha Kāśyapa. He dedicated his practice with the wish, ‘May all my wealth and veneration serve to ensure the continuous presence of the sacred Dharma.’ He also shielded the Buddha Kāśyapa with his own clothing and five fresh and five withered flowers. The resultant ripening ensured the splendid presence of the sacred Dharma for five hundred years and of its mere reflection for another five hundred years. The perfection of discipline dedicated through benefiting is discipline that dispels corrupted discipline, such as abandoning imperfect dwellings. The perfection of patience dedicated through benefiting is patience that remains undeterred despite suffering. For example, it is like the being who approached a makara sea monster and dove a hundred fathoms into the depth of the sea to assist travelers. The perfection of diligence dedicated through benefiting is diligence that accomplishes excellent circumstances in the realms of gods and humans, as exemplified by Kintu, the great brahmin, who at the request of Śakra delivered sentient beings to the higher realms.F.49.b The perfection of concentration dedicated through benefiting is a buddha’s concentration that communicates to the bodhisattvas without any grasping. For example, having become a teacher, the Bodhisattva manifested this concentration for the bodhisattvas in the Realm of Brahmā, and from the realm of Luminosity through to the sense field free from conception. The perfection of insight dedicated through benefiting is insight that for the benefit of sentient beings propounds the mundane and supramundane Dharma, as well as the ten virtuous courses of action, as exemplified by the kings Love Attainment and Sunetra, and also by Prince Dharmachanda.

This can be understood from a great many accounts of the Bodhisattva’s former lives. Such are the six perfections of benefiting.B5

“What are the six perfections without benefit? The perfection of generosity without benefit is generosity that involves apprehension as well as a preceding mental engagement in sense pleasures. This is what happened, for example, when five blue lotuses were offered to Dīpaṅkara—they were not in bloom, and so the sacred Dharma faded away.^[49] The perfection of discipline without benefit is the perfection of discipline that lacks skillful means and involves notions of entities. The perfection of patience without benefit is acceptance of suffering for the sake of even trivial enjoyment. The perfection of diligence without benefit is diligence that is laden with mundane concerns. F.50.a The perfection of concentration without benefit is the concentration that endures only for as long as one lives in the Realm of Brahmā. The perfection of insight without benefit is the perfection of insight that is not made known. For example, when a thus-gone one teaches and explains, the teaching may be lost without being further transmitted. Such are the six perfections without benefit. These must all be regarded as the fading of the sacred Dharma of nirvāṇa.

“What are the six perfections with remainder? The perfection of generosity with remainder is generosity of the kind that the Bodhisattva offered to Dīpaṅkara in the past. The perfection of discipline with remainder is discipline that involves remainders of body and speech, great disinterest, and the observation of self. The perfection of patience with remainder is the patience of deliverance through the power of analysis. The perfection of diligence with remainder is diligence that remains both interrupted and uninterrupted. The perfection of concentration with remainder is concentration that rests on objective references. The perfection of insight with remainder is insight based on hearing and contemplating. Why are these called ‘perfections with remainder’? Because they are oriented outward, lack the ripening of the qualities of the hearers and solitary buddhas, and do not lead to awakening. Hence, they should be known as factors that are averse to the ten spiritual levels. Such are the six perfections with remainder.

“What are the six perfections without remainder? F.50.b The perfection of generosity without remainder is generosity wherein ripening is dedicated to saṃsāra just as, for example, when offerings were made to seven hundred solitary buddhas. The perfection of discipline without remainder is discipline that is not separate from the perfection of insight. The perfection of patience without remainder is patience that involves fear of birth in the lower realms. The perfection of diligence without remainder is diligence in the midst of the māras’ activities. The perfection of concentration without remainder is concentration that prevails as long as one is alive. The perfection of insight without remainder precedes any view and is motivated by the wish to give up suffering. Why are these classified as perfections? Because they are practices for the attainment of awakening and because they accord with the world. Such are the six perfections without remainder.

“What are the bodhisattvas’ six perfections of intelligence? The perfection of generosity dedicated to intelligence is generosity to masters without any expectation of reward. The ripening of such generosity provides mundane material goods for a thousand eons, and with respect to support, one’s physical strength will not degenerate. The perfection of discipline dedicated to intelligence is discipline that is free from regrets about any quality because one attains the true and supreme seat of awakening. This perfects the awakening to omniscience. The perfection of patience dedicated to intelligence is patience that is focused on omniscience and that accepts phenomena as nonapprehendable. The perfection of diligence dedicated to intelligence is diligence that quells the five obscurations in the context of being on the path. F.51.a The perfection of concentration dedicated to intelligence is concentration that attains the divine eye and knowledge of past lives through awakening to complete buddhahood. The perfection of insight dedicated to intelligence is insight that brings all contaminants to exhaustion and attains the buddha eye such that all phenomena are constantly evident. Such are the bodhisattvas’ six perfections of intelligence.

“What are the six perfections of abiding by distinctive intelligence? The perfection of generosity based on abiding by distinctive intelligence is generosity that causes the sacred Dharma to endure and stabilizes the factors for engaging with the teachings. Discipline is the thus-gone ones’ freedom from connections due to karmic imprints, and their not even having thoughts of a body or thoughts of speech. Patience is the absence of thinking about worldly matters. Diligence is the endeavor that is constant through to nirvāṇa without becoming swayed by hearers or solitary buddhas. The perfection of concentration is knowledge of the categories of the minds of sentient beings and the understanding of their languages. The perfection of insight based on abiding by distinctive intelligence is insight that remains aware of time and liberates one’s self. Such are the six perfections of abiding by distinctive intelligence.

“What are the six perfections of the excellent appearance of a buddha? The perfection of generosity of the excellent appearance of a buddha is the giving done by noble beings at the time they become buddhas in order that there may be great wealth and so that they may uphold the immeasurable qualities. F.51.b The perfection of discipline is the discipline that brings forth a buddha. Patience is the untiring acceptance of the ascetic virtues when the teacher is present, as exemplified by Mahākāśyapa. Diligence is diligence combined with aspiration prayers, as exemplified by the king Superior Merit. Concentration is concentration that focuses on the recollection of the Buddha. Insight is insight dedicated to discernment, as exemplified by the five during the life of the Buddha Kāśyapa. Such are the six perfections of the excellent appearance of a buddha.

“What are the six perfections that maintain recollection? Generosity is giving in perfect accord with the wishes of others. Discipline is the discipline of being guarded in body and speech. Patience is the acceptance of deliverance that occurs from accepting the profound and relying on one’s commitment at a time when the sacred Dharma is fading. Diligence is the diligence of endeavoring in accomplishment. Concentration is concentration taken up with aspects of emptiness. Insight is insight that discriminates through what displeases the mind. Such are the six perfections that maintain recollection.

“What are the six perfections of abiding in the household that are receptive to a buddha’s appearance? Generosity consists of the five perfect aspects of giving: the giving of a perfect seat, perfect place, perfect retinue, perfect desirable objects, and perfect objects of attachment. F.52.a Discipline is discipline without clinging. Patience is the patience of giving up the notion of a sentient being. Diligence is the diligence of seeing things in terms of equality. Concentration is the concentration of the mind that comprehends equality and apprehends the wishlessness. Insight is the insight of deliverance by way of the truths of the noble ones. Such are the six perfections of abiding in the household that are receptive to a buddha’s appearance.

“What are the six perfections of accomplishing deliverance? Generosity is giving in a mind not yet associated with undefiled giving. Discipline is discipline imbued with nirvāṇa. Patience is the patience of growing weary of the three realms. Diligence is the diligence of deliverance through the applications of mindfulness. Concentration is the concentration of abiding by love while disparaging existence. Insight is insight that has fully separated from mental displeasure. Such are the six perfections of accomplishing deliverance.

“What are the six perfections of accomplishing extensive learning? Generosity is giving endowed with practical instruction. Discipline is the discipline of giving up life and limb for the sake of embracing the Dharma. Patience is the patience of the bodhisattvas who at the time of the Dharma’s fading sacrifice themselves for the sake of comprehending the Dharma. Diligence is diligence endowed with dhāraṇī. Concentration is concentration that fully distinguishes dependent origination. F.52.b Insight is insight that fully distinguishes correct understanding. Such are the six perfections of accomplishing extensive learning.

“What are the six perfections of continuously maintaining the appearance of having gone forth? Generosity is the generosity that is practiced by Dharma teachers who inspire others to adopt the teachings in accordance with each of their wishes. Discipline is discipline imbued with great compassion. Patience is patience free from exaggerating pride. Diligence is diligence imbued with the power of cultivation. Concentration is concentration that is associated with the factors of awakening. Insight is insight endowed with the acceptance that phenomena are unborn. Such are the six perfections of continuously maintaining the appearance of having gone forth.

“What are the six perfections of abiding in superknowledges? Generosity is giving to beggars with respect. Discipline is nonabiding discipline. Patience is patience free from regrets. Diligence is diligence displayed through aspiration prayers. Concentration is the concentration of examining things in terms of their appearing. Insight is insight that properly understands by apprehending features of the level of application. Such are the six perfections of abiding in superknowledges.

“What are the six perfections of uninterrupted superknowledge? Generosity is the generosity of consecrating a reliquary for a thus-gone one. Discipline is discipline endowed with the power of insight of one who has embarked on the path. Patience is the patience of deliverance by means of the limit of reality. F.53.a Diligence is diligence that destroys notions of form. Concentration is concentration that brings emancipation through the liberations. Insight is insight that possesses the asset of special insight, rests upon the ground of calm abiding, and is trained by means of dhāraṇī. Such are the six perfections of uninterrupted superknowledge.

“What are the six perfections of wishing for a body? Generosity is generosity that is endowed with the power of analysis that gives liberally to enemies. Discipline is the unfailing discipline of not showing force toward the weak. Patience is the undaunted acceptance of karmic obscurations. Diligence is the diligence that relinquishes animosity, as exemplified by the prince Virtuous Intelligence. Concentration is the concentration of the age of degeneration. Insight is the insight that abides in liberation and thereby engages in saṃsāra, as exemplified by wandering mendicant Realizer.^[50] Such are the six perfections of wishing for a body.

“What are the six perfections of abiding? Generosity is giving for the sake of those in the lower realms of saṃsāra as exemplified by the gift of reprieve extended to a deer by a hunter. Discipline is discipline when no buddha has appeared, as exemplified by the discipline taught by one Mahādeva to another.^[51] Patience is unperturbed patience in the face of painful scorn, as exemplified by Kṣāntivādin.^[52] Diligence is diligence without becoming disheartened even during great trials, as exemplified by searching for precious jewels in the ocean. F.53.b Concentration is concentration that cannot be disturbed by a retinue of queens, as exemplified by the king Youthful Lion. Insight is insight that aims to relinquish everything, even as one proceeds into the realm, as exemplified by the King of Kāśī who gave away his own head. Such are the six perfections of abiding.

“What are the six perfections of endowment? Generosity is giving for the sake of ripening sentient beings, as exemplified by the turtle in the ocean.^[53] Discipline is the discipline of endeavoring to benefit others, as exemplified by the lion who rescued the travelers who were surrounded by a great snake.^[54] Patience is patience for the sake of hearing the teaching, as exemplified by the sage Divine Ruler who offered his own head for the sake of a single stanza.^[55] Diligence is the diligence demonstrated by the brahmin boy who practiced relinquishing the five types of contact by means of correct contemplation and dedicated this practice with love for others. Concentration is the presence of a loving heart toward others, as exemplified by the non-Buddhist Araṇemi.^[56] Insight is insight that ripens many beings, as exemplified by the Bodhisattva’s life as a quail.^[57] Such are the six perfections of endowment.

“What are the six perfections of myriad forms of ripening? Generosity is generosity for the sake of benefiting the world, as exemplified by Abundant. Discipline is the discipline of residing in the Realm of Brahmā while carrying out activity among the humans of Jambudvīpa. Patience is the patience of sacrificing oneself for the sake of sentient beings. For example, this is like the Bodhisattva who, knowing that a corpse does not last in the ocean, sacrificed himself in the ocean in order to liberate sentient beings.^[58] Diligence is diligence that ripens many beings. F.54.a This can be understood from the example of the captain Home of Merit, who swam across the ocean.^[59] Concentration is concentration dedicated to benefiting others, as exemplified by the young brahmin Jewel Intelligence, who practiced the cultivation of love for eighty thousand years in order to bring happiness to sentient beings. Insight is insight that does not harbor any doubts concerning mundane or supramundane phenomena. This can be understood from the past example of King Subuddhi. Such are the six perfections of myriad forms of ripening.

“What are the six perfections beyond ripening? Generosity is the gift of parinirvāṇa that has ripened irreversibly, as exemplified by the kṣatriya’s generosity near the river Gaṅgā. Discipline is the discipline that comprehends equanimity and irreversibly brings contaminants to exhaustion. Patience is the patience of attaining awakening. Diligence is diligence that gives up formations associated with the body. Concentration is concentration that is distinguished by impartiality regarding phenomena and remains free from weariness right up to the seat of awakening. Insight is to uphold insight by teaching the wisdom of awakening, as exemplified by the brahmin youth Infant in his use of examples. Such are the six perfections beyond ripening.

“What are the six perfections without hankering? Generosity is the generosity of nirvāṇa, as can be learned from the account of Nanda. Discipline is the discipline of someone weary of conditioned things and intent on nirvāṇa. F.54.b Patience is the patience of detachment, as exemplified by the King of Kāśī, who let his own head be cut off without distress. Diligence is the diligence of leaving Kapilavastu and embracing the life of a mendicant. Concentration is the so-called ‘thrilling’ concentration of practicing pure conduct endowed with the four aspects. Insight is insight that resembles a city. For example, it is like the entire world entering equanimity. Such are the six perfections without hankering.

“What are the six perfections associated with timely generosity? Generosity is giving to those who suffer. Discipline is the discipline shown by the Bodhisattva in his former life as a turtle.^[60] Patience is the patience that renders body and speech unaffected by suffering, as exemplified by Excellent Endeavor, who remained unperturbed even as his limbs were severed. Diligence is diligence when a buddha manifests. For example, it is like gaining the realization of a buddha and remaining for thirty thousand years in an ocean of a thus-gone one’s absorptions free from dullness and sleepiness. Concentration is the concentration that is associated with dwelling within the retinue of queens. Insight is timely insight while one is in saṃsāra that thereby benefits both oneself and others as appropriate. Such are the six perfections associated with timely generosity.

“What are the six perfections of light? Generosity is the giving of garlands of lamps. Discipline is a discipline that benefits others, as exemplified by the Bodhisattva’s life as a quail.^[61] Patience is the patience of comprehending the Dharma. Diligence is the diligent giving of oil from seeds. Concentration is the concentration of the Bodhisattva’s first eon. F.55.a Insight is the insight of deliverance that arises from acceptance of the Dharma as exemplified by the brahmin youth Megha. Such are the six perfections of light.

“What are the six perfections of limitless light? Generosity is the sixfold perfection of generosity based on skillful means, ripening to fill limitless buddha realms with buddha light. Discipline is discipline dedicated through the acceptance that phenomena are nonarising. Patience is the acceptance that is dedicated to conceptions of the Dharma. Diligence is diligence dedicated to delighting in meditating on emptiness. Concentration is the dedication to concentration that is irreversible. Insight is the insight that dwells upon the eighth spiritual level, which is universally dedicated. Such are the six perfections of limitless light.

“What are the six perfections of delightful ripening? Generosity is generosity at the time of death, which ripens so that the hunger of starving spirits is alleviated as one transfers upon death from the Heaven of Joy. Discipline is the discipline of freeing those at the verge of death from bondage, as exemplified in the past by Prince Sudatta. Patience is patience of the kind exemplified in the Bodhisattva’s life as a fish. He thought, ‘If the ants thrive from eating my flesh, so be it!’ Diligence is the diligence of having loving affection for those who suffer, as exemplified by Keśin, king of horses. Concentration is concentration during an intermediate eon of disease, as exemplified by the brahmin youth Vidha, who quelled the five types of sensory contact in Jambudvīpa. Insight is the insight demonstrated in the Bodhisattva’s life as a captain who liberated five hundred merchants and five hundred princesses, F.55.b and turned fifty million rākṣasīs into humans. Such are the six perfections of delightful ripening.

“What are the six perfections of irreversibility? Generosity is the generosity that places no hopes in, and does not focus on, the vehicles of hearers or solitary buddhas, but is instead dedicated to unsurpassable awakening. Discipline is discipline free from views. Patience is acceptance of the lack of essence. Diligence is diligence endowed with skillful means. Concentration is concentration that engenders knowledge. Insight is the insight present upon the level of equality. Such are the six perfections of irreversibility.

“What are the six perfections of delight? Generosity is generosity toward all sentient beings when a buddha appears. Discipline is the discipline that ripens when a buddha appears, as exemplified in the past by the youth Glorious Power. Patience is like the patience expressed by the king Vast Merit, who said, ‘May I not be the only one happy. May I and all others be happy!’ Diligence is endeavoring to obtain all teachings. Concentration is concentration dedicated to a pleasant karmic ripening for sentient beings. Insight is the irreversible insight upon the eighth spiritual level. Such are the six perfections of delight.

“What are the six perfections of purification? Generosity is generosity free of conceptual attachments. Discipline is the discipline of accomplishing the extremely purified factors of awakening. Patience is the patience of having no concern for life and limb. F.56.a Diligence is diligence associated with the factor of awakening that discerns phenomena. Concentration is nonconceptual concentration. Insight is the insight that accomplishes awakening. Such are the six perfections of purification.

“What are the six perfections that transcend worldly phenomena? Generosity is the generosity of unconditioned ripening that accomplishes the joyful path. Discipline is the discipline of having embarked upon the path. Patience is the patience of not having any doubts about the path. Diligence is diligence that accomplishes happiness in this life. Concentration is concentration associated with the meditative attainment of cessation. Insight is the insight of thorough training in the applications of mindfulness and comprehension of the truths. Such are the six perfections that transcend worldly phenomena.

“What are the six perfections of manifestation by birth? Generosity is giving throughout a trichiliocosm simply by taking birth. Discipline is the discipline of bringing all sentient beings happiness simply by taking birth. Patience is the patience of causing malicious sentient beings to give up harm simply by taking birth. Diligence is the endeavor to bring thousands of sentient beings to nirvāṇa simply by taking birth, as exemplified by Kāśyapa’s initial stepping forth. Concentration is causing sentient beings to attain recollection simply by taking birth. Insight is the insight whereby one even teaches and explains to hell beings, who have forgotten the Dharma, simply by taking birth. Such are the six perfections of manifestation by birth. F.56.b

“What are the six perfections of a perfect family? Generosity is giving the vast enjoyments of the retinue. Discipline is the discipline of the retinue free from unwholesome deeds. Patience is the patience of the retinue in which there is fondness for one another. Diligence is the diligence of endeavoring in one’s own work while not letting go of the retinue. Concentration is the concentration of keeping a wholesome intent and taming the retinue. Insight is the insight of the entire retinue. Such are the six perfections of a perfect family.

“What are the six perfections conducive to a perfect retinue? Generosity is the generosity that is adopted for five years within the great assembly. Discipline is the discipline of providing for many beings, as exemplified by the wandering mendicant Realizer. Patience is patience practiced for the sake of many beings, as shown by the example of entering a makara sea monster’s mouth for the sake of five measures of wealth, or entering a well for the sake of five measures of wealth. Diligence is to endeavor to save many beings, as exemplified by the endeavor to dry up the sea for the sake of jewels. Concentration is concentration for the benefit of sentient beings, as in the case of the non-Buddhist Araṇemi.^[62] Insight is insight for the sake of benefiting many beings, as exemplified by the king of deer, Subuddhi, who, along with a hare, freed and released five hundred deer that were caught in snares, and who established all beings of Jambudvīpa upon the path of the ten virtuous actions.^[63]F.57.a Such are the six perfections conducive to a perfect retinue.

“What are the six perfections conducive to an undivided retinue? Generosity is giving free from divisive talk. Discipline is to don the armor of the discipline of an unimpeded mind focused on love. Patience is the patience of the mind of equality. Diligence is diligence that is free from materialistic concerns and undertaken for the sake of ripening sentient beings. Concentration is the concentration of attaining dhāraṇī. Insight is insight embraced by liberation. Such are the six perfections conducive to an undivided retinue.

“What are the six perfections that give rise to pure ripening? Generosity is to give healing to the sick and unprotected. Discipline is to save those tormented by suffering. Patience is to accept the rebuke of gurus without developing anger. Diligence is diligence in curing dullness within the womb, demonstrating the teaching to noble beings, and protecting nuns. Concentration is to venerate the mother for the benefit of others. Insight is insight that dispels the regrets of many people. Such are the six perfections that give rise to pure ripening.

“What are the six perfections of seeing in all directions? Generosity is the unhindered giving of one’s eyes. Discipline is discipline free from obscuration. Patience is the patience of noble thought. Diligence is untiring diligence in achieving superknowledges that one did not previously possess. F.57.b Concentration is training in concentration for the sake of the divine eye. Insight is the insight of understanding languages and signs. Such are the six perfections of seeing in all directions.

“What are the six perfections of the proclamation of knowledge? Generosity is generosity of which the ripening is dedicated to sentient beings and their benefit. Discipline is the discipline of freedom from rebirth due to karmic imprints. Patience is the patience of deliverance that does not lack compassion. Diligence is diligence that cannot be subdued. Concentration is concentration embraced by the immeasurable qualities. Insight is insight that accords with discernment. Such are the six perfections of the proclamation of knowledge.

“What are the six perfections of carefulness? Generosity is generosity dedicated to awakening, as exemplified by the minister Saga. Discipline is the discipline of relying on action even when mortally wounded, as exemplified by the lion that had been fatally wounded by the hunter Bold Understanding. Patience is the acceptance to jump into a bonfire for the sake of the well-spoken teachings. Diligence is the diligence of regarding conditioned phenomena as a blaze and having an intention set on nirvāṇa. Concentration is the concentration that achieves fame and a retinue once one has relinquished one’s royal realm and gone to live alone in the mountains free from defilements. Insight is insight free from relishing, as exemplified by the prince Even Mind who gave up his realm and then asked himself, ‘What is the full set of actions free from unwholesomeness?’ and thereupon became free from stains. F.58.a Such are the six perfections of carefulness.

“What are the six perfections of being unharmed? Generosity is unhindered giving to numerous recipients. Discipline is discipline free from conceit. Patience is the patience of deliverance arising from meditation. Diligence is the diligence of abiding by the equality of all phenomena. Concentration is irreversible concentration. Insight is the insight of resting in all phenomena. Such are the six perfections of being unharmed.

“What are the six perfections of nirvāṇa? Generosity is to observe the world of starving spirits and give to suffering sentient beings when one sees them. Discipline is the discipline of entering the realms of animals and being saddened by the sight of suffering sentient beings. Patience is acceptance of hearing that which is beyond apprehension^[64] and seeing that which is hard to reach. Diligence is the intense diligence that demonstrates the relinquishment of errors—for example, dissociating completely from women. Concentration is the concentration focused on liberation, as exemplified by concentration that resembles the shade of the rose-apple tree.^[65] Insight is the insight that quells the flaws of saṃsāra, as exemplified by a king’s stepping forth from the household or the wholesome insight that makes one’s hair stand on end. Such are the six perfections of nirvāṇa.

“What are the six perfections of the proclamation of great mastery? Generosity is giving without lacking compassion. Discipline is the discipline that is devoid of exaggerating pride. Patience is undaunted patience. F.58.b Diligence is diligence in serving gurus. Concentration is concentration for the sake of ripening sentient beings, as exemplified by Prince Flower. Insight is insight associated with the ultimate, whereby a renunciant will never become corrupted even if his major and minor body parts are cut off. Such are the six perfections of the proclamation of great mastery.

“What are the six perfections of encouragement? Generosity is generosity that encourages offering and involves elaboration. Discipline is the discipline of encouraging fine generosity with helpful things. Patience is the patience of imparting instructions in a training center. Diligence is diligence with respect to hearing and proclaiming the teachings. Concentration is the concentration that causes sentient beings to acquire knowledge, as exemplified by the universal monarch Sunetra. Insight is the insight of protective and engaging even-mindedness that aims to eliminate the doubts of those who are unsure and teach the Dharma to those desiring renunciation. Such are the six perfections of encouragement.

“What are the six perfections of freedom from forgetfulness? Generosity is giving to those who recite. Discipline is discipline that attains inseparability with respect to the Three Jewels. Patience is patience for the sake of learning and patience that endures physical pain, as exemplified by Noble Distribution, who had his limbs cut off. Diligence is the diligence of protecting others through instruction and recitation. Concentration is the concentration of the meditator who maintains timely practice. Insight is the insight of bestowing the Dharma while maintaining conduct that is unconcerned about wealth or respect. F.59.a Such are the six perfections of freedom from forgetfulness.

“What are the six perfections conducive to feet that stand firm?^[66] Generosity ripens as the stability of the feet while stepping. Discipline ripens as comfortable rest. Patience ripens as other beings' inability to cause harm. Diligence ripens as freedom from confusion. Concentration ripens as the touch of one’s feet being enjoyable for others. Insight ripens as the armor that allows birth in accordance with one’s wishes. Such are the six perfections conducive to feet that stand firm.

“What are the six perfections that engender being endowed with the thousand-spoked wheel?^[67] Generosity ripens as being adorned with a wheel. Discipline ripens as the spokes that remain distinct from each other. Patience ripens as not being stained by the influence of desire. Diligence ripens as being adorned with a vase design, an auspicious knot, and a swirling swastika. Concentration ripens as a radiant wheel. Insight ripens as shining with various forms of light. Such are the six perfections of the thousand-spoked wheel.

“What are the six perfections that ripen as broad heels? Generosity ripens as one’s heels being broad and perfectly delicate. Discipline ripens as one’s wide heels being round and perfectly firm. Patience ripens as one’s heels being wide and perfect. F.59.b Diligence ripens as one’s heels being wide with fine movements. Concentration ripens as wide heels with a lustrous hue. Insight ripens as wide and well-formed heels free from hardness. Such are the six perfections that ripen as broad heels.

“What are the six perfections that ripen as imperceptible anklebones? Generosity ripens as anklebones being hidden but perfectly hard. Discipline ripens as anklebones being hidden and containing fluids. Patience ripens as anklebones being hidden, smooth, and shining. Diligence ripens as anklebones being hidden and with an even surface. Concentration ripens as anklebones being hidden and broad. Insight ripens as anklebones being hidden and concealed. Such are the six perfections that ripen as imperceptible anklebones.

“What are the six perfections that ripen as the long fingers? Generosity ripens as long fingers with equal length. Discipline ripens as long and beautifully connected fingers. Patience ripens as long and lustrous fingers. Diligence ripens as long and tapering fingers. Concentration ripens as long fingers with copper-colored nails. The perfection of insight ripens as long fingers without any protruding joints. Such are the six perfections that ripen as the long fingers. F.60.a

“What are the six perfections that ripen as the hands and feet being webbed? Generosity ripens as the perfection of the webbed hands and feet. Discipline ripens as their perfect appropriateness and smoothness. Patience ripens as webbed hands and feet that are free from crudeness. Diligence ripens as webbed hands and feet that are colored like gold. Concentration ripens as the tremendous firmness of the webbed hands and feet. Insight ripens as the beauty of the webbed hands and feet. Such are the six perfections that ripen as the hands and feet being webbed.

“What are the six perfections that ripen as antelope-like thighs? Generosity ripens as being perfectly developed and tapering. Discipline ripens as being smooth and inconspicuous. Patience ripens as being perfectly pliable. Diligence ripens as the stride. Concentration ripens as being perfectly well distinguished. Insight ripens as a radiant and delightful hue. Such are the six perfections that ripen as antelope-like thighs.

“What are the six perfections that ripen as the concealing sheath?^[68] Generosity ripens as a sheath of beautiful color. Discipline ripens as being hidden. Patience ripens as the completeness of the teeth. Diligence ripens as the even and perfectly well-formed lines of the hands. F.60.b Concentration ripens as the bestowing of fearlessness. Insight ripens as the accomplishment of emanations in order to be seen by others. Such are the six perfections that ripen as the concealing sheath.

“What are the six perfections that ripen as the deep navel? The perfection of generosity ripens as depth and excellent proportions. Discipline ripens as a navel of splendor. Patience ripens as depth and brightness. Diligence ripens as the wideness of the navel. Concentration ripens as the full development of the navel. The perfection of insight ripens as the navel being firm and protected. Such are the six perfections that ripen as the deep navel. B6

“What are the six perfections that ripen as hair in each bodily pore? The perfection of generosity ripens as the hairs turning upward. Discipline ripens as their bluish black color. Patience ripens as their luster. Diligence ripens as their beautiful color. Concentration ripens as their curling to the left. Insight ripens as the hair never being ruffled or bristly. Such are the six perfections that ripen hair in each bodily pore.

“What are the six perfections that ripen as the golden complexion? Generosity ripens as the color’s golden luster. Discipline ripens as the brightness of the golden hue. F.61.a Patience ripens as the flawlessness of the golden hue. Diligence ripens as the attractiveness of the golden hue. Concentration ripens as the stainlessness of the golden hue. Insight ripens as the vast radiance of the golden hue. Such are the six perfections that ripen as the golden complexion.

“What are the six perfections that ripen as the lion-like upper body? Generosity ripens as the body being well proportioned. Discipline ripens as the upper body being well formed. Patience ripens as the upper body’s firmness. Diligence ripens as the upper body being beautiful to behold. Concentration ripens as the upper body being very broad. Insight ripens as the indestructibility of the lion-like upper body. Such are the six perfections that ripen as the lion-like upper body.

“What are the six perfections that ripen as the seven well-proportioned body parts? Generosity ripens as the completeness of the seven well-proportioned body parts. Discipline ripens as the auspicious elevation of the seven well-proportioned body parts. Patience ripens as the seven well-proportioned body parts being delightful to see. Diligence ripens as the seven well-proportioned body parts being evenly formed. Concentration ripens as the loftiness, firmness, and beauty of the seven well-proportioned body parts. Insight ripens as the smoothness, luster, clarity, and loftiness of the seven well-proportioned body parts. Such are the six perfections that ripen as the seven well-proportioned body parts. F.61.b

“What are the six perfections that ripen as the long hands? Offering incense and giving through relinquishment lend the hands their uninterrupted length. Such is the ripening of the perfection of generosity. Discipline ripens as not being raised but stationary. Patience ripens as the firmness of the joints. Diligence ripens as their length and tapering design. Concentration ripens as powerful hands that cannot be moved^[69] by force. Insight ripens as the hands being radiant and attractive to behold. Such are the six perfections that ripen as the long hands.

“What are the six perfections that ripen as the perfectly proportionate body? The perfection of generosity ripens as the tremendous perfectly proportionate body. Discipline ripens as imperturbability. Patience ripens as its tremendous beauty. Diligence ripens as the body being perfectly proportionate. Concentration ripens as the joints not being visible. Insight ripens as the body being delightful and gratifying to see for all beings. Such are the six perfections that ripen as the perfectly proportionate body.

“What are the six perfections that ripen as the conch-like throat? The perfection of generosity ripens as being well-proportioned like a conch. Discipline ripens as perfect stability. Patience ripens as the veins not being visible. Diligence ripens as being well shaped and even. Concentration ripens as tremendous youthfulness. F.62.a Insight ripens as being impossible to cut, seamless, and not protruding. Such are the six perfections that ripen as the conch-like throat.

“What are the six perfections that ripen as lips that are red like a bimba fruit? Generosity ripens as smiling lips that are red like a bimba. Discipline ripens as lips that are red and full. Patience ripens as upper and lower lips that join nicely. Diligence ripens as lips that are always beautiful to behold, whether speaking or silent. Concentration ripens as a coral-like radiance. Insight ripens as always being attractive to look at, such that people never tire of gazing at them. Such are the six perfections that ripen as lips that are red like bimba fruit.

“What are the six perfections that ripen as white canine teeth? Giving white clothes ripens as bright white canine teeth. Discipline ripens as white and radiant canine teeth. Patience ripens as the spaces between the teeth being free from impurities. Diligence ripens as white and hard canine teeth. Concentration ripens as a delightful fragrance. Insight ripens as beauty, radiance, luminosity, and being captivating to behold. Such are the six perfections that ripen as white canine teeth.

“What are the six perfections that ripen as evenly spaced teeth? The perfection of generosity ripens as the upper and lower teeth being aligned. Discipline ripens as the upper and lower teeth being aligned and well formed. F.62.b Patience ripens as the teeth being very closely spaced. Diligence ripens as the teeth being well proportioned. Concentration ripens as teeth that do not fracture, do not have excessive saliva, and are hard. Insight ripens as the upper and lower teeth fitting perfectly to one another, connecting directly, and being gorgeous to behold. Such are the six perfections that ripen as evenly spaced teeth.

“What are the six perfections that ripen as the set of forty teeth? The perfection of generosity ripens the completeness of the set of forty teeth. Discipline ripens as the forty teeth being set very closely. Patience ripens as the teeth being unobtrusive. Diligence ripens as the sharpness of the teeth. Concentration ripens as the teeth being well formed. Insight ripens as the teeth being durable and attractive. Such are the six perfections that ripen as the set of forty teeth.

“What are the six perfections that ripen as the long tongue? Generosity ripens as the tongue being long enough to cover the ear openings. Discipline ripens as the tongue being free from impurities. Patience ripens as the tongue being joined to the palate. Diligence ripens as the tongue being exceptionally large. Concentration ripens as the tongue bearing perfect marks. Insight ripens as the tongue having the colors of a hundred-petaled lotus. Such are the six perfections that ripen as the long tongue. F.63.a

“What are the six perfections that engender the voice of Brahmā? Generosity ripens as the prominence of the voice. Discipline ripens as the attractiveness of the voice. Patience ripens as the richness of the voice. Diligence ripens as the voice’s overpowering quality. Concentration ripens as the continuity of the voice. The perfection of insight ripens as a beautiful voice pronouncing all words and expressions. Such are the six perfections that engender the bodhisattva’s voice of Brahmā.

“Moreover, generosity ripens as the factor that engenders well-being in body and mind. The ripening of discipline makes the voice delightful to hear. Patience satisfies the heart. Diligence keeps the audience intact and instills understanding. Concentration makes the voice similar to that of the kalaviṅka. The perfection of insight ripens as the factor that cuts through doubts. Such are the six perfections that ripen to accomplish the voice of Brahmā.

“What are the six perfections that engender the mark of an excellent sense of taste? The ripening of generosity makes it possible to appreciate and savor all kinds of food. Discipline ensures that the food that is offered is digested well. Patience ensures that the food is offered beautifully. Diligence ensures comfortable digestion of the right amount of food. Concentration ensures the beauty of the food. The perfection of insight ensures that the food can be taken quickly and that it is neither too hot nor too cold. F.63.b Such are the six perfections that ripen to engender the mark of an excellent sense of taste.

“What are the six perfections whereby the bodhisattvas accomplish the lion-like jaw? Generosity ripens as the fullness of the lion-like jaw. Discipline ripens as the jaw’s semblance to that of a lion. Patience ripens as the well-formed character of the lion-like jaw. Diligence ripens as its appearance of being highly eminent. Concentration ripens as being well beyond deterioration. The perfection of insight ripens as a refined hue and beauty. Such are the six perfections that engender the lion-like jaw.

“What are the six perfections whereby the face becomes colored like the gopa animal?^[70] Generosity ripens as the face being colored like a gopa and being hard. Discipline ripens as the face being ascertained in the color of a gopa. Patience ripens as restraint and having a face that is colored like a gopa. Diligence ripens as the face being free from wrinkles. Concentration ripens as the face being even. The perfection of insight ripens as the face radiating with an indomitable splendor, like the sun and moon. Such are the six perfections that cause the face to assume the color of the gopa animal.

“What are the six perfections that accomplish the deep blue color of the eyes? The perfection of generosity ripens as delightful eyes. Discipline gives the eyes their length. F.64.a Patience makes the eyes well formed. Diligence makes the eyes unimpeded. Concentration makes them able to see at great distances. The perfection of insight makes the eyes able to see everything at infinite distances. Such are the six perfections of the bodhisattvas that accomplish the deep blue color of the eyes.

“What are the bodhisattvas’ six perfections that accomplish the prominent nose? Generosity ripens as a prominent nose. Discipline gives the nose its length. Patience gives the nose its luster. Diligence gives the nose its beauty. Concentration gives the nose its captivating beauty. The perfection of insight ripens such that the experience of scents is agreeable. Such are the six perfections of the bodhisattvas that accomplish the prominent nose.

“What are the six perfections that accomplish the tuft of hair?^[71] Generosity ripens as the whiteness of the tuft of hair. Discipline makes the tuft of hair curl to the right. Patience makes the tuft of hair strong and overpowering. Diligence gives the tuft of hair its length. Concentration makes the tuft of hair sit beautifully. The perfection of insight makes the tuft of hair radiate infinite light. Such are the six perfections of the bodhisattvas that accomplish the tuft of hair.

“What are the bodhisattvas’ six perfections that accomplish the uṣṇīṣa? The perfection of generosity ripens as the coiling, dark blue pattern. Discipline makes the uṣṇīṣa hair coil to the right. F.64.b Patience makes it immaculate. Diligence makes the crown become imperceptible. Concentration makes it keep attracting the gaze.^[72] The perfection of insight makes the uṣṇīṣa unaffected by rain or wind. In this way, the six perfections of the bodhisattvas accomplish the uṣṇīṣa.^[73]

“What are the six perfections of the bodhisattva’s departure? The perfection of generosity ripens as the unhindered departure. Discipline ripens as perfectly tempered progress. Patience makes innumerable gods approach. Diligence makes the yakṣas open the gates. Concentration is the invitation into the sky. The perfection of insight ripens as absence of worry regarding loved ones. Such are the six perfections of the bodhisattva’s departure.

“What are the bodhisattva’s six perfections based on time? Generosity ripens as a departure when forests are in bloom. Discipline allows for a departure in the best of all seasons. Patience brings auspicious constellations. Diligence creates a smooth departure. Concentration ripens as the pacification of all the lower realms. The perfection of insight creates understanding concerning all beings in the lower realms and makes them speak to one another. Such are the six perfections based on time.

“What are the six perfections based on knowledge of time? Generosity ripens as stepping forth and departing during the last watch of night, while everyone is asleep. F.65.a Discipline causes one to go forth alone. Patience ripens as speaking to Chandika and sending him off. Diligence makes one give up Kāśī silk after stepping forth, and instead wearing the robes of the Dharma. Concentration brings one into contact with liberation. The perfection of insight makes one proceed to the city in order to ripen the ruler of Magadha. Such are the six perfections based on knowledge of time.

“What are the six perfections of discernment? Generosity ripens as going to Rājagṛha to receive alms with a loving heart. Discipline makes one teach the Dharma to the gods. Patience makes one leave for the mountains after having come to Rājagṛha. Diligence makes one sit upright. Concentration makes one intent on concentration. The perfection of insight ripens as the understanding of dependent origination. Such are the six perfections of discernment.

“What are the six perfections for harmonizing with the world? Generosity ripens as going on alms rounds. Discipline ripens as going before Āḷāra Kālāma and Udraka Rāma­putra. Patience makes one think, ‘This is not the path,’ and hence abandon such teachers. Diligence makes one practice for six years. Concentration engenders the concentration that pervades all of space. The ripening of the perfection of insight makes one take food despite having refrained from doing so, and then proceed to the seat of awakening. F.65.b Such are the six perfections for harmonizing with the world.

“What are the six perfections of realization? Generosity ripens as taming the māras. Discipline brings happiness to all sentient beings. Patience makes one focus on all beings with unfailing commitment. Diligence brings absence of obscuration regarding the trichiliocosm. Concentration makes one enter the meditative attainment of the four concentrations. The perfection of insight ripens as the attainment of the threefold knowledge. Such are the six perfections of realization.

“What are the six perfections of relinquishment? The perfection of generosity based on relinquishment is approaching Kapilavastu after years have passed. Discipline is resting in cessation and remaining beyond the three realms. Patience is apprehending nonarising. Diligence is compassion and engagement that consider sentient beings. Concentration is that which accords with aspects of discernment regarding the relinquishing of flaws. The perfection of insight ripens as the engendering of knowledge and the great relinquishment that is free from obscurations with respect to all phenomena, which in turn are due to the stainless attainment of the eight limbs of the noble path, the immaculate discipline of giving up desire, and the crushing of ignorance. ^[74] Such are the six perfections of relinquishment.

“What are the six vajra-like perfections? Generosity ripens as the attainment of the vajra-like absorption. Discipline ensures that the focus is not lost. Patience is recall free from error. Diligence brings engagement that is appropriate in all regards. Concentration relinquishes the connectivity of karmic imprints due to knowing one’s own qualities. F.66.a The perfection of insight ripens as perfect awakening with respect to all the intentions and thoughts of all sentient beings. Such are the six vajra-like perfections.

“What are the six perfections of freedom from darkness? The perfection of generosity ripens so that upon awakening to perfect buddhahood, the gods cry out, ‘May the protector of the world be victorious! May he be victorious!’ Discipline quells the lower realms. Patience makes the faculties complete. Diligence makes sentient beings remain unharmed by the defilements. Concentration creates the sound of cymbals although no one plays them. The perfection of insight causes generosity and meritorious actions throughout the trichiliocosm, and it makes the gods call out in joy. Such are the six perfections of freedom from darkness.

“What are the six perfections of being indomitable? The perfection of generosity ripens such that trees grow flowers and fruits out of season. Discipline frees all beings from sensations of pain. Patience makes the faculties of all sentient beings perfectly complete. Diligence makes one indomitable in the ten unsurpassable factors^[75] throughout the trichiliocosm, having received them with the palms of one’s hands.^[76] Concentration makes the gods lavish praises upon each other and offer one another elixir. The perfection of insight ripens as conquest of the four māras and awakening to buddhahood—the highest wisdom. F.66.b Such are the six perfections of being indomitable.

“What are the six perfections that conquer the hordes of the māras? The perfection of generosity ripens so that upon awakening to perfect buddhahood, all beings in the trichiliocosm are freed from hunger. Discipline renders every māra of the defilements harmless. Patience renders every deity māra of the deities harmless. Diligence renders every māra of the Lord of Death harmless. Concentration makes every māra of the aggregates harmless. The perfection of insight ripens as perfect buddhahood and omniscience just as it was intended. Such are the six perfections that conquer the hordes of the māras.

“What are the six perfections of immutability? The perfection of generosity ripens as freedom from weariness when seated cross-legged at the seat of awakening. Discipline makes one fearless at the sight of the māras. Patience makes one apprehend the body. Diligence makes one apprehend the mind. Concentration makes one’s commitment unwavering. The perfection of insight ripens as the ability to do exactly what one said one would for the sake of awakening. Such are the six perfections of immutability.

“What are the six perfections of the single unique moment? Generosity ripens as accomplishment of the mind that aspires to awaken to unsurpassed and perfect buddhahood through a single moment of insight. Discipline makes the remedy destroy the impediment. Patience conquers pride. F.67.a Diligence brings understanding of the equality of the thoughts of others. Concentration yields understanding of dependent origination. The perfection of insight ripens as the attainment of not forgetting with respect to all phenomena in the three times. Such are the six perfections of the single unique moment.

“What are the six perfections without equipoise? The perfection of generosity ripens as seeing all sentient beings with the physical eye and providing those who suffer with happiness. Discipline makes one see flourishing and decline by means of the divine eye and accomplish the liberation of the world. Patience makes hearers rest and have love for others. Diligence brings the accomplishment of miraculous feats and displays. Concentration makes one mentally perceive the minds of gods and teach them the Dharma, just as in the case of the brahmin Devaputra. The perfection of insight ripens as the teaching of Dharma through knowledge of time and knowledge attained in accordance with one’s wishes. Such are the six perfections without equipoise.

“What are the six perfections of equipoise? The perfection of generosity ripens as the perfection of concentration free from disturbance at the seat of awakening. Discipline brings the perfect factor of awakening based on ease. Patience brings the perfect factor of awakening based on joy. Diligence brings the perfect factor of awakening based on discernment of phenomena. Concentration brings the perfect factor of awakening based on absorption. The perfection of insight brings the perfect factor of awakening based on equanimity. F.67.b Such are the six perfections of equipoise.

“What are the six perfections of ripening? The perfection of generosity ripens as equanimity for the sake of ripening beings after one has achieved awakening. Discipline ensures that one does not teach the Dharma without having been requested to do so. Patience makes one emanate inferior bodies in the midst of those who are inclined toward the inferior vehicle. Diligence is that which imparted instructions to Uruvilvā Kāśyapa. Concentration makes one never tire of the questions posed by sentient beings. The perfection of insight ripens as answering the questions. Such are the six perfections of ripening.

“What are the six perfections of the buddhas? The perfection of generosity ripens as teaching the Dharma that bears fruit. Discipline accomplishes fruitful buddha activities. Patience accomplishes the acumen for language. Diligence ensures that the teachings of the Dharma are not forgotten. Concentration brings the power of the universal path. The perfection of insight ripens as the realization of fearlessness. Such are the six perfections of the buddhas.

“What are the six perfections of omniscience? The perfection of generosity ripens as the eye of the unimpeded wisdom of omniscience. Discipline is to teach the Dharma by understanding how to overcome and support the minds of beings in the audience. Patience makes one listen respectfully to those who are hard to please. Diligence makes one teach the Dharma in a timely fashion. F.68.a Concentration brings mastery in teaching the Dharma without adding or subtracting anything. The perfection of insight enables one to impart understanding of the teaching of the vehicles in accordance with the inclinations of the audience and to engage in purposeful expression. Such are the six perfections of omniscience.

“What are the six perfections without remainder? The perfection of generosity ripens as deliverance by means of an easy and fast path. Discipline brings ripening in a way that is delightful and quick. Patience ensures that the teachings of the buddhas do not turn into something else. Diligence brings commitment throughout the three times. Concentration enables equipoise within the concentrations, liberations, absorptions, and meditative attainments according to one’s wishes. The perfection of insight ripens as not teaching in terms of distinctions. Such are the six perfections without remainder.

“What are the six perfections with remainder? The perfection of generosity ripens as the relics following parinirvāṇa, and the fruition of the teachings. Discipline ensures unimpaired recollection of the discipline associated with parinirvāṇa. Patience is the offering of butter lamps at the stūpas of the thus-gone ones. Diligence ensures that the hearers abide by the teaching of the parinirvāṇa and develop diligence. Concentration brings the accomplishment of the so-called miraculous successive meditative attainments. The perfection of insight ripens as engagement with the faculty of insight beyond the world. F.68.b Such are the six perfections with remainder.

“What are the six perfections of joyful acceptance? The perfection of generosity ripens as demonstrating the mind of awakening in such a way that sentient beings enjoy wealth and respect and make use of objects. Discipline is what makes one unaffected by Bhāradvāja’s anger. Patience is that demonstrated when being defamed by twelve thousand non-Buddhists because of Sundarī. Diligence is the demonstration of mental strength, as exemplified by the Bodhisattva who, in his life as a lion, gladly accepted being mortally wounded. Concentration engenders acceptance even if no one pays one respect. The perfection of insight ripens as questions that concern concentration. Such are the six perfections of joyful acceptance.

“What are the six perfections that foster realization? The perfection of generosity ripens as flooding all buddha realms, beginning with the Unexcelled Heaven, with the sound of the teachings and thus bringing forth understanding. Discipline enables one to fill the trichiliocosm with a light that brings realization and happiness to sentient beings. Patience is of the kind that enabled the taming of the seven ascetics with matted hair at the stūpa Rain of the Sacred Dharma. Diligence is of the kind that created the miraculous display that instilled faith in the mind of Uruvilvā Kāśyapa. Concentration is of the kind that makes one intuit the thoughts of brahmins and say, ‘My family line is such and such.’ The perfection of insight ripens as subduing through knowing times, as exemplified by Nanda. Such are the six perfections that foster realization.

“What are the six perfections of vastness? The perfection of generosity ripens as establishing all brahmins in the pursuit of awakening as when Velāma gave offerings to the brahmins. ^[77]F.69.a For example, when Mahā­prajāpatī Gautamī was instructed, ‘Make offerings to the saṅgha,’ those words became the circumstance for the training of eight thousand monks. Discipline accomplishes the vows of parinirvāṇa, as exemplified by Prince Candra and Kalmāṣapada. Patience ripens as demonstrated by Kṣāntivādin, who ripened eight hundred million gods.^[78] Diligence is of the kind exerted by the Bodhisattva, who possessed the five superknowledges, when five hundred brahmin youths tried to expel him and the māras were delighted. Concentration brings comprehension of what one has heard in order to engender strength. The perfection of insight ripens in the way whereby I said, ‘Udāyin, just as I have developed acumen, so shall you.’ Such are the six perfections of vastness.

“What are the six perfections of disenchantment? Generosity is to give due to disenchantment, as exemplified by chanting spells bestowing wealth and honors. Discipline is demonstrated in teaching the Śakyas that the effects of karma do not dissipate. Patience is demonstrated in going before Śrīgupta. Diligence is demonstrated in the taming of Apalāla. Concentration is the supplication to the Buddha, who upon awakening to perfect buddhahood remained silent in meditation. The perfection of insight is teaching the supreme vehicle based on poisonous snakes. Such are the six perfections of disenchantment.

“What are the six perfections yielding virtue for others? The perfection of generosity is to relinquish one’s own happiness and give all one’s possessions to others out of love. F.69.b Discipline is that which is exemplified by the bodhisattva Lotus Essence, who declared for the sake of prisoners,^[79] ‘May you be happy because of my knowledge! Let me instead be harmed for your sake.’ Patience is that which is exemplified by the turtle who conscientiously saved the merchants out of gratitude.^[80] Diligence is that which is exemplified by the fish who did not return to the water despite being eaten by ants. Concentration is imperturbable existence for the sake of living beings. The perfection of insight is as illustrated by the examples that appear in the discourse on Kuru. Such are the six perfections yielding virtue for others.

“What are the six perfections of others? Generosity is taming by means of generosity. Discipline is that which is exemplified by the rabbit who said, ‘Eat me and stay in the forest.’^[81] Patience is that which is exemplified by Brahmā, who took the form of a piśāca in order to lead sentient beings to the higher realms. Diligence is the diligence toward deliverance because awakening has not yet been attained. Concentration is the concentration pertaining to the highest and to the threefold knowledge. The perfection of insight is knowledge of the eighteen unique qualities of a buddha. Such are the six perfections of others.

“There are six perfections for each of the correct abandonments. What are the six perfections of ensuring that unwholesome factors that are presently absent do not arise? The perfection of generosity ripens as the nonarising of defilements due to the power of discernment. Discipline is the understanding of the unpleasant ripening of unvirtuous factors. Patience is comprehension of the essence of nonvirtue. Diligence is the understanding of no arising. Concentration is causing others to take up the practice. Insight is the constant nonarising of unvirtuous factors. F.70.a Such are the six perfections of ensuring that unwholesome factors that are presently absent do not arise.

“What are the six perfections of relinquishing present unwholesome factors? The perfection of generosity ripens as the discarding of defilements based on having seen their flaws. Discipline ripens as aspiring to that. Patience is relinquishment without the defilements flaring up. Diligence ripens as understanding the defilements and conquering them through knowledge. Concentration ripens as analysis and discernment. Insight ripens as the knowledge of relinquishment and nonarising. Such are the six perfections of relinquishing present unwholesome factors.

“What are the six perfections of giving rise to virtuous factors that have not yet arisen? The perfection of generosity ripens as aspiring to virtue and being free from delusion. Discipline is delighting in the attainment of virtue. Patience is to think of virtue in terms of emptiness. Diligence ripens as the unimpeded ability to overcome others through mind and body. Concentration ripens as not forgetting attainment and the absence of marks. The perfection of insight ripens as the knowledge of nonarising with respect to the causes of attainment. Such are the six perfections of giving rise to virtuous factors that have not yet arisen.

“What are the six perfections of retaining the virtuous factors that have arisen? The perfection of generosity ripens as not wasting the virtuous factors that have arisen. Discipline ripens as appreciating them. Patience is deliverance from being involved in engagements.^[82] Diligence means being hypervigilant and being free from total delusion. Concentration ripens as the strength of familiarization. Insight ripens as the practice of subsequent dedication. F.70.b Such are the six perfections of retaining the virtuous factors that have arisen.

“There are six perfections for each of the bases of miraculous power. What are the six perfections of the intention-suffused base of miraculous power? Generosity ripens as the unhindered arising of intention. Discipline ripens as not losing the intention. Patience ripens as the expression of intention. Diligence ripens as adhering to the intention to attain deliverance. Concentration arises as the thought of that. Insight ripens as the attainment of certainty regarding the intention. Such are the six perfections of the intention-suffused base of miraculous power.

“What are the six perfections of the diligence-suffused base of miraculous power? Generosity ripens as attainment through not speaking. Discipline ripens as contacting diligence. Patience ripens as beautiful diligence. Diligence ripens as endeavoring for the sake of attainment and deliverance. Concentration ripens as contentment with certainty. Insight ripens as the subsequent dedication of all. Such are the six perfections of the diligence-suffused base of miraculous power.

“What are the six perfections of the attention-suffused base of miraculous power? Generosity ripens as the realization of equality in the mind. Discipline ripens as being free from any displeasure regarding that. Patience ripens as realizing arising and ceasing. Diligence ripens as the attainment of the absence of marks. Concentration ripens as the mind being free from fetters. Insight ripens as the destruction of latencies. Such are the six perfections of the attention-suffused base of miraculous power.

“What are the six perfections of the analysis-enriched base of miraculous power? F.71.a Generosity ripens as not being displeased with analysis. Discipline ripens as the attainment of reality. Patience ripens as the realization of knowledge. Diligence ripens as thoroughgoing elimination. Concentration ripens as the comprehension of karmic imprints. Insight ripens as the relinquishment of karmic imprints. Such are the six perfections of the analysis-enriched base of miraculous power.

“What are the six perfections of the first concentration? Generosity ripens as the attainment of focus. Discipline ripens as understanding of the household. Patience ripens as the equality of the first concentration. Diligence ripens as the relinquishment of the five branches. Concentration ripens as the attainment of one-pointedness. Insight ripens as the possession of the five branches. Such are the six perfections of the first concentration.

“What are the six perfections of the second concentration? Generosity ripens as giving up the grasping onto marks and achieving ease. Discipline ripens as the cognition devoid of obstacles. Patience ripens as realization. Diligence ripens as not letting the momentum dissipate. Concentration ripens as focusing on liberation and entering meditative attainment. Insight ripens as seeing endowed with benefit for oneself and others. Such are the six perfections of the second concentration.

“What are the six perfections of the third concentration? Generosity ripens as giving up relishing the third concentration. Discipline ripens as delighting in the absence of relishing. Patience ripens as the pursuit of happiness. Diligence ripens as retaining everything without forgetting. F.71.b Concentration ripens as a stable mind. Insight ripens as the cause of the exhaustion of contaminants. Such are the six perfections of the third concentration.

“What are the six perfections of the fourth concentration? Generosity ripens as understanding the pleasure of the fourth concentration and giving it up. Discipline ripens as understanding suffering and giving it up. Patience ripens as the understanding of disappearance. Diligence ripens as the attainment of equanimity. Concentration ripens as the attainment of recollection. Insight ripens as attaining complete purity and dedicating that to immortality. Such are the six perfections of the fourth concentration.

“There are six perfections for each of the four applications of mindfulness. What are the six perfections of the application of mindfulness with respect to the body? Generosity ripens as the understanding that the body is repulsive. Discipline ripens as not being concerned with thoughts about that. Patience ripens as being motivated by the absence of self. Diligence ripens as unwavering seeing. Concentration ripens as seeing the essential nature. Insight ripens as the perception of nonarising. Such are the six perfections of the application of mindfulness with respect to the body.

“What are the six perfections of the application of mindfulness with respect to sensations? Generosity ripens as absence of desire with respect to pleasant sensations. Discipline ripens as the perception of sensations as suffering. Patience ripens as being motivated by the absence of self. Diligence ripens as nonattachment to sensations. Concentration ripens as disregard for pleasant sensations. Insight ripens as the relinquishment of all sensations by way of equality. Such are the six perfections of the application of mindfulness with respect to sensations. F.72.a

“What are the six perfections of the application of mindfulness with respect to the mind? Generosity ripens as the seeing of a mind focused on relinquishment. Discipline ripens as seeing the flaws of that mind. Patience ripens as discerning the unmoving. Diligence ripens as turning back all the objects of the mind. Concentration ripens as rejoicing for the sake of others. Insight ripens as meditation without marks based on having seen the dependence on conditions. Such are the six perfections of the application of mindfulness with respect to the mind.

“What are the six perfections of the application of mindfulness with respect to phenomena? Generosity is seeing the features of phenomena. Discipline ripens as thinking of phenomena. Patience ripens as the nonarising of phenomena. Diligence ripens as giving up holding a view to be paramount. Concentration ripens as the relinquishment of attachment to phenomena. Insight ripens as seeing dependent origination. Such are the six perfections of the application of mindfulness with respect to phenomena. B7

“What are the six perfections of seeing the truth of the noble ones relating to suffering? Generosity ripens as seeing that has thoroughly given up suffering. Discipline ripens as seeing the disenchanting character of suffering. Patience ripens as seeing the insubstantiality of suffering. Diligence ripens as seeing the immensity of suffering. Concentration ripens as seeing the nature of suffering. Insight ripens as full knowledge of suffering. Such are the six perfections of seeing the truth of the noble ones relating to suffering.

“What are the six perfections of the truth of the origin? F.72.b Generosity ripens as the mind that relinquishes the origin. Discipline ripens as seeing the defects of the origin. Patience ripens as discerning the manifold sources. Diligence ripens as seeing the cycle of craving. Concentration ripens as seeing that overcomes all entanglements and their latent dispositions. Insight ripens as seeing that relinquishes. Such are the six perfections of the truth of the origin.

“What are the six perfections of the truth of cessation? Generosity ripens as reaching cessation and practicing without wishes. Discipline ripens as delighting in cessation. Patience ripens as the cessation of conceptions. Diligence ripens as the cessation of sensation. Concentration ripens as applying oneself to disengagement. Insight ripens as meditative attainment for the sake of actualizing cessation. Such are the six perfections of the truth of cessation.

“What are the six perfections of the truth of the path? Generosity ripens as finding helpers on the path. Discipline ripens as delighting in the path. Patience ripens as the suchness of there being no other path. Diligence ripens as retaining the apprehension of the path. Concentration ripens as being undeluded regarding the path. Insight ripens as knowledge by means of the path, whereby all phenomena are seen exactly as they are. Such are the six perfections of the truth of cessation.

“What are the six perfections of the power of faith? Generosity ripens as faithfully giving up flawed discipline. Discipline ripens as training based on faith. Patience ripens as the attainment of great delight in faith. Diligence ripens as the accurate and thorough grasp of the supports for faith. F.73.a Concentration ripens as faith associated with the power of liberation. Insight ripens as faith that is the vessel for awakening. Such are the six perfections of the power of faith.

“What are the six perfections of the power of diligence? Generosity ripens as having no attachment to the power of diligence and being capable of overpowering others. Discipline ripens as being free from attachment to conditioned things and looking toward the unconditioned. Patience ripens as being unimpeded in all activities. Diligence ripens as an aspiration of far-reaching dedication. Concentration ripens as timely diligence. Insight ripens as the essence of mundane and supramundane phenomena. Such are the six perfections associated with the power of diligence.

“What are the six perfections associated with the power of mindfulness? Generosity ripens as giving up the flaws of keeping a household, based on seeing reality. Discipline ripens as understanding the effects of conditioned things and understanding the world. Patience ripens as being undeterred by suffering and not considering things to be painful. Diligence ripens as retaining the Dharma teachings. Concentration ripens as pure pacification. Insight ripens as making all sentient beings progress by way of the Dharma teachings. Such are the six perfections associated with the power of mindfulness.

“What are the six perfections associated with the power of absorption? Generosity ripens as the power of absorption that discards the subsidiary defilements with minimal hardship. Discipline ripens as reliance on absorption. F.73.b Patience ripens as stable abiding by absorption. Diligence ripens as apprehending the features of the Dharma. Concentration ripens as one-pointed absorption. Insight ripens as powerful absorption. Such are the six perfections associated with the power of absorption.

“What are the six perfections associated with the power of insight? Generosity ripens as the insight that abandons all entities based on analysis. Discipline ripens as insight free of attachment. Patience ripens as insight that patiently accepts the defilements of sentient beings. Diligence ripens as insight that naturally retains understanding. Concentration ripens as insight focused on quelling. Insight ripens as insight that does not engage in liberation. Such are the six perfections associated with the power of insight.

“What are the six perfections associated with the power of faith?^[83] Generosity ripens as inalienable faith, as exemplified by the king Youthful Lion. Discipline ripens as the discipline of not contravening directives, just like the elephant calf that refrained from eating because of remembering its blind mother. Patience ripens as never giving up love, even if one’s bones are split apart, as exemplified by the bodhisattva Śānta in his relations with living beings. Diligence ripens as unstoppable diligence, as illustrated by the example of drying up the ocean. Concentration ripens as the placement of thoughts as one develops concentration in the palace of Sudharma. Insight ripens as the noble insight of deliverance, just as shown in the practice of diligence. F.74.a Such are the six perfections associated with the power of faith.

“What are the six perfections associated with the power of diligence? Generosity ripens as being extremely tolerant but overpowering enemies.^[84] Discipline ripens as freely accepting the harms inflicted by others, as exemplified by Prince Kuśa. Patience ripens as wholehearted acceptance even though one hears rebuke,^[85] as exemplified by the noble queen Sunetrā, who became distressed but took it upon herself. Diligence ripens as diligence that cannot be swayed by craving. Concentration ripens as universal concentration. Insight ripens as insight that engages despite having gone beyond birth, as exemplified by the brahmin youth Guru. Such are the six perfections associated with the power of diligence.

“What are the six perfections associated with the power of mindfulness? Generosity ripens as continuous recollection of the heavens but without having any attachment to them. Discipline ripens as seeing the flaws of the goddesses. Patience ripens as having no fondness for the palaces. Diligence ripens as hoping for liberation even if one is born a god. Concentration ripens as not dwelling on the sensual activities of the divine retinue. Insight ripens as teaching the Dharma to the gods without any attachments. Such are the six perfections associated with the power of mindfulness.

“Which are the six perfections associated with the power of absorption? Generosity ripens as taking delight in absorption after having relinquished all possessions, just like King Mahādeva, who relinquished his realm to become a monk. Discipline ripens as mental engagement being superior^[86] to those of body and speech. F.74.b Patience ripens as engagement in wholesome actions. Diligence ripens as correct understanding of the Dharma. Concentration ripens as the clear perception of empty phenomena. Insight ripens as being unblemished by mundane phenomena, just as when a great medicine is found in the home of a potter. Such are the six perfections associated with the power of absorption.

“What are the six perfections associated with the power of insight? Generosity ripens as not feeling discouraged even by giving away one’s own head, as exemplified by the King of Kāśī. Discipline ripens as giving oneself out of love for others, as, for example, when the Bodhisattva offered himself to the yakṣa, thus happily offering himself as a human sacrifice. Patience ripens as the patience demonstrated by traveling to sea three times in pursuit of pearls despite a tremendous challenge.^[87] Diligence ripens as being unaffected by any experience of happiness or suffering, and thus being able to cross the ocean seven times without becoming hesitant in one’s commitment to generosity. Concentration ripens as the perfection of concentration according to one’s wishes throughout all one’s lives. Insight ripens in the way that the Bodhisattva’s supplication instilled proper understanding in the thief attendants^[88] during the feast. Such are the six perfections associated with the power of insight.

“What are the six perfections of the mindfulness factor of awakening? Generosity ripens as mindfulness of relinquishing unvirtuous phenomena. Discipline ripens as mindfulness of adhering to delightful conceptions. Patience ripens as mindfulness of the signs of the Dharma teachings. Diligence ripens as diligence not being wasted. Concentration ripens as cultivation of the powers. Insight ripens as the power of mindfulness and liberation. F.75.a Such are the six perfections of the mindfulness factor of awakening.

“What are the six perfections of the factor of awakening that discerns phenomena? Generosity ripens as relinquishing of flaws through the discerning of phenomena. Discipline ripens as harmonizing with liberation through the discerning of phenomena. Patience ripens as relinquishing the two extremes. Diligence ripens as continuously discerning phenomena. Concentration ripens as discerning phenomena without superimposing anything. Insight ripens as the absence of grasping any of these factors. Such are the six perfections of the factor of awakening that discerns phenomena.

“What are the six perfections of the diligence factor of awakening? Generosity ripens as realization whereby one gives up objects of attachment. Discipline ripens as unsurpassable diligence. Patience ripens as the absence of attachment to diligence. Diligence ripens as not adhering to a self, a sentient being, a life force, or a person. Concentration ripens as not accepting^[89] any of the fetters. Insight ripens as discerning oneself and mastering all crafts, thus attaining inexhaustible knowledge of the seventh spiritual level. Such are the six perfections of the diligence factor of awakening.

“What are the six perfections of the ease factor of awakening? Generosity ripens as physical ease. Discipline ripens as mental ease. Patience ripens as a lack of craving for saṃsāra. Diligence ripens as continuous ease. Concentration ripens as analysis of the cultivation of ease. F.75.b Insight ripens as true understanding of ease. Such are the six perfections of the ease factor of awakening.

“What are the six perfections of the absorption factor of awakening? Generosity ripens as the attainment of noble absorption. Discipline ripens as freedom from displeasure with respect to the attainment. Patience ripens as seizing the branch of absorption. Diligence ripens as continuous absorption. Concentration ripens as view and understanding. Insight ripens as understanding. Such are the six perfections of the absorption factor of awakening.

“What are the six perfections of the equanimity factor of awakening? Generosity ripens as being free from torments even if enjoyment is relinquished. Discipline ripens as equanimity of body and speech. Patience ripens as not remaining in meditative seclusion for the sake of sentient beings. Diligence ripens as neither fixating on nor discarding illusion. Concentration ripens as an unblemished and undiscouraged mind. Insight ripens as understanding and accepting the momentary character of all phenomena. Such are the six perfections of the equanimity factor of awakening.

“What are the six perfections of correct view? Generosity ripens as the realization of the noble and correct view. Discipline ripens as the comprehension that leads to the absence of defilements. Patience ripens as comprehension whereby knowledge is realized. Diligence ripens as achieving what benefits others based on investigation. Concentration ripens as infinite discernment. Insight ripens as delightful karmic ripening. F.76.a Such are the six perfections of correct view.

“What are the six perfections of correct thought? Generosity ripens as relinquishment that ripens correct thought. Discipline is the absence of displeasure with respect to correct thought. Patience ripens as the comprehension of what does and does not constitute a spiritual level with respect to the various conditions. Diligence ripens as nonreliance throughout all applications of correct thought. Concentration ripens as dedication by the power of correct thought. Insight ripens as the understanding of what is correct or not with respect to mundane and supramundane phenomena. Such are the six perfections of correct thought.

“What are the six perfections of correct speech? Generosity consists in flawless words. Discipline consists in reasonable words. Patience consists in noble words. Diligence uses words based on correct understanding. Concentration consists in words that delight mundane people. Insight consists in true words. Such are the six perfections of correct speech.

“What are the six perfections of correct conduct? Generosity ripens as successful correct conduct. Discipline ripens as the intended limit of correct conduct. Patience ripens as the application of nonapprehension with respect to correct conduct. Diligence ripens as universal disengagement with respect to correct conduct. Concentration ripens as the embracing of nonabiding. Insight ripens as nonanticipation with respect to correct conduct. Such are the six perfections of correct conduct. F.76.b

“What are the six perfections of correct livelihood? Generosity is delighting in correct livelihood. Discipline ripens as correct livelihood by way of nirvāṇa. Patience ripens as compassion that thoroughly ripens sentient beings. Diligence ripens as being sustained by the realization of the Dharma. Concentration ripens as being sustained by the absence of sentient beings. Insight is to be sustained by the absence of material goods. Such are the six perfections of correct livelihood.

“What are the six perfections of correct effort? Generosity is to give up everything but not to abandon the wilderness. Discipline ripens as correct employment of body and speech. Patience ripens as the nonapprehension of apprehended objects. Diligence ripens as the attainment of dhāraṇī. Concentration ripens as engagement with symbols. Insight ripens as harmlessness. Such are the six perfections of correct effort.

“What are the six perfections of correct mindfulness? Generosity ripens as mindfulness that has no regard for conditioned phenomena. Discipline ripens as the evaluation of flaws and positive qualities with respect to all phenomena. Patience ripens as unbroken continuity. Diligence ripens as mindfulness that ripens as carefulness. Concentration ripens as not forgetting the attainment of the reality of all phenomena. Insight ripens as the cultivation of calm abiding. Such are the six perfections of correct mindfulness.

“What are the six perfections of correct absorption? Generosity ripens as delighting in correct absorption. Discipline ripens as abiding within absorption. F.77.a Patience consists in the view, liberation, and gateways of absorption. Diligence ripens as unblemished absorption. Concentration ripens as the imminent absorption that works exactly as intended. Insight ripens as absorption that determines the remedy. Such are the six perfections of correct absorption.

“What are the six perfections focused on calm abiding? Generosity is relinquishing harmful factors. Discipline ripens as delighting in the ease of body and mind. Patience ripens as meditative attainment free from obscurations. Diligence ripens as absorption that is incorruptible by extraneous factors. Concentration ripens as not weakening the application of wisdom. Insight ripens as the realization of all intents. Such are the six perfections focused on calm abiding.

“What are the six perfections focused on special insight? Generosity ripens as expressing the Dharma teachings without having heard them. Discipline ripens as flawless expression. Patience ripens as speaking in accordance with the wishes of many people. Diligence ripens as perfect allegories. Concentration ripens as perfect adoption of the Dharma. Insight ripens as being indomitable. Such are the six perfections focused on special insight.

“What are the six perfections focused on knowledge? Generosity ripens as accomplishing the application of knowledge. Discipline ripens as desirable knowledge. Patience is universal knowledge. F.77.b Diligence comprises all levels of knowledge. Concentration ripens as the knowledge that correctly grasps all phenomena. Insight ripens as the knowledge that deeply understands all phenomena. Such are the six perfections focused on knowledge.

“What are the six perfections of accomplishing liberation? Generosity ripens as swiftly entering liberation. Discipline ripens as freedom from karmic imprints. Patience ripens as the abandonment of extreme beliefs. Diligence ripens as not partaking of the nature of such beliefs^[90] in any way. Concentration ripens as never being affected by pleasure and pain. Insight is the entirety of concordant causes for the phenomena of reality. Such are the six perfections of accomplishing liberation.

“What are the six perfections that gather the assembly of a monk? Generosity ripens as emanations that are always just as wished. Discipline ripens as emanations of whatever is desired. Patience ripens as expressions that are just as wished for. Diligence ripens as special statements. Concentration ripens as expressions of absence of mental grasping. Insight ripens as liberation from those expressions.^[91] Such are the six perfections that gather the assembly of a monk. Understand that this applies equally to all the eightfold retinue.^[92]

“What are the six perfections for gaining correct knowledge of meanings? Generosity ripens as stating what is meaningful and what is not. Discipline ripens as satisfying many beings. Patience ripens as flawless meaning. Diligence consists in extensive proclamations of the interdependent realities—starting with the Unexcelled Heaven. F.78.a Concentration consists in contentment with the welfare of virtuous beings. Insight ripens as the reality that is unperturbed in relation to unvirtuous beings. Such are the six perfections for gaining correct knowledge of meanings.

“What are the six perfections for gaining correct knowledge of the Dharma? Generosity ripens as speaking the Dharma. Discipline ripens as making others understand. Patience ripens as correct dedication. Diligence ripens as unbroken continuity. Concentration ripens as the continuance of the Dharma and the immutable intrinsic nature. Insight ripens as constant indomitability. Such are the six perfections for gaining correct knowledge of the Dharma.

“What are the six perfections for gaining correct knowledge of language? Generosity ripens as the nature of language for the sake of communication. Discipline ripens as language pertaining to quelling. Patience ripens as language pertaining to all mundane speech. Diligence is what engenders understanding in everyone. Concentration ripens as liberation in accordance with one’s commitment. Insight ripens as liberation and cessation. Such are the six perfections for gaining correct knowledge of language.

“What are the six perfections for gaining correct knowledge of eloquence? Generosity ripens as diverse forms of eloquence. Discipline ripens as gentle eloquence. Patience ripens as being universally satisfying. Diligence ripens as being inexhaustible. Concentration ripens as elimination of doubts. Insight ripens as being inclined toward nirvāṇa. F.78.b Such are the six perfections for gaining correct knowledge of eloquence.

“What are the six perfections of freedom from weariness? Generosity ripens as never tiring of teaching the Dharma to those who listen. Discipline ripens as never tiring in accomplishing what is of benefit to others. Patience consists in vast blessings by sacrificing one’s own body. Diligence consists in constant displays of appropriate miraculous feats for the sake of those to be trained. Concentration ripens as granting practical instructions based on entering meditative attainment as one wishes. Insight ripens as teaching the Dharma in accordance with the wishes of those who listen, regardless of the time. Such are the six perfections of freedom from weariness.

“What are the six perfections of deliverance through generosity? Generosity ripens as dedication to happiness when giving gifts to beggars. Discipline ripens as righteousness through physical and verbal generosity. Patience ripens as delighting in generosity. Diligence ripens as overwhelming others with generosity. Concentration ripens as clarity of mind. Insight ripens as generosity dedicated to awakening. Such are the six perfections of deliverance through generosity.

“What are the six perfections of deliverance through discipline? Generosity ripens as giving the vows of training and the gifts of fearlessness to sentient beings. Discipline ripens as being unshakable when giving fearlessness. Patience ripens as wanting to benefit sentient beings. Diligence ripens as maintaining all aspects of the training and overpowering others. Concentration ripens as wanting to benefit sentient beings via the points of training. F.79.a Insight ripens as dedication to awakening. Such are the six perfections of deliverance through discipline.

“What are the six perfections of deliverance through patience? Generosity ripens as being inspired by the happiness of sentient beings. Discipline ripens as tolerating the defilements of sentient beings. Patience ripens as not forgetting where one was born throughout saṃsāra without beginning. Diligence ripens as perpetual and uninterrupted determination. Concentration ripens as being certain to benefit sentient beings. Insight ripens as dedication to omniscience. Such are the six perfections of deliverance through patience.

“What are the six perfections of deliverance through diligence? Generosity ripens as beneficial engagements with the world. Discipline ripens as subduing others without harming them. Patience ripens as liberating those in pain, as exemplified by the pigeon. Diligence ripens as not abandoning one’s engagements. Concentration ripens as diligently purifying obscurations. Insight ripens as dedication toward the realm of the buddhas. Such are the six perfections of deliverance through diligence.

“What are the six perfections of deliverance through concentration? Generosity ripens as concentration inspired by love that benefits sentient beings. Discipline ripens as concentrating on benefiting sentient beings. Patience ripens as delighting in benefiting the world. Diligence ripens as deliverance due to pacification. Concentration ripens as speech based on the intent to give the gift of the Dharma. F.79.b Insight ripens as innately present etymological finesse. Such are the six perfections of deliverance through concentration.

“What are the six perfections of deliverance through insight? Generosity ripens as giving the gift of Dharma. Discipline ripens as teaching and giving the gift of Dharma without any concern for material things. Patience ripens as never becoming weary of giving the gift of Dharma. Diligence ripens as deliverance through faith. Concentration ripens as speech based on careful concern for the gift of Dharma. Insight ripens as knowledge of natural suchness and language. Such are the six perfections of deliverance through insight.

“What are the six perfections of the ripening of the eye? Generosity ripens as eyes that are delightful to behold. Discipline ripens as beautiful eyes. Patience ripens as eyes that see at great distance. Diligence ripens as elongated eyes. Concentration ripens as clarity when looking. Insight ripens as great clarity in all regards. Such are the six perfections of the ripening of the eye.

“What are the six perfections of the ripening of the ear? Generosity ripens as ears free of impairment. Discipline ripens as pure ears. Patience ripens as great clarity with respect to the ear element. Diligence ripens as the capacity to hear subtle sounds. Concentration ripens as ears that hear at great distance. Insight ripens as not becoming displeased when hearing disrespectful words. Such are the six perfections of the ripening of the ear.

“What are the six perfections of the ripening of the nose? Generosity ripens as clarity with respect to the nose. F.80.a Discipline ripens as an unimpaired olfactory faculty. Patience ripens as smelling delightful fragrances. Diligence ripens as sensing diverse smells. Concentration ripens as an incorruptible nose faculty. Insight ripens as the sniffing out of flaws. Such are the six perfections of the ripening of the nose.

“What are the six perfections of the ripening of the tongue? Generosity ripens as clarity regarding the tongue’s perception of tastes. Discipline ripens as the absence of arrogant words. Patience ripens as the utterance of words desired by many people. Diligence ripens as remembering many letters. Concentration ripens as a tongue that fits with the palate. Insight ripens as the supreme tongue. Such are the six perfections of the ripening of the tongue.

“What are the six perfections of the ripening of the body? Generosity ripens as fully developed flesh with red and golden hues. Discipline ripens as being delightful to see by many. Patience ripens as a renowned physical presence. Diligence ripens as firmness of the body. Concentration ripens as tremendous physical youthfulness. Insight ripens as the gait of a leader. Such are the six perfections of the ripening of the body.

“What are the six perfections of the ripening of the mind? Generosity ripens as having few mental desires. Discipline ripens as having little anger. Patience ripens as an absence of dullness. Diligence ripens as sharp understanding. Concentration ripens as being in accord with abandonment. Insight ripens as abundant comprehension of all phenomena in accordance with one’s wishes. Such are the six perfections of the ripening of the mind. F.80.b

“What are the six perfections of material things dedicated to benefiting others? Generosity ripens as generosity that ripens others, as exemplified by Prince Undeterrable Courage, who satisfied sentient beings on Jambudvīpa while causing them all to ripen for the sake of awakening. Discipline ripens as courageous discipline for the benefit of others, as exemplified by the quail that extinguished the raging fire.^[93] Patience ripens as patience dedicated to benefiting others in saṃsāra, as exemplified by Brahmā who accepted hardship for the sake of ripening sixty sentient beings. Diligence ripens as diligence that ripens others, as exemplified by the one who spent seventy years traveling seven hundred leagues to the Himalayas to obtain healing medicine with the wish to benefit the mortally ill. Concentration ripens as concentration that brings help and happiness to others, as exemplified by the sage Kapila, who built a city for the benefit of sentient beings. Insight ripens as insight that yields happiness for others, such as causing an abundance of all the treatises and letters. Such are the six perfections of material things dedicated to benefiting others.

“What are the six perfections of material things dedicated to benefiting oneself? Generosity ripens as perfect benefit for oneself. Discipline ripens as having one’s roots of virtue bear fruit. Patience ripens as one’s own physical luster. Diligence ripens as diligence to accomplish one’s own benefit. Concentration ripens as concentration that grants access to the higher realms for one’s own benefit, thereby, for example, preventing one’s birth in this world for the duration of seven eons of destruction. F.81.a Insight ripens as insight imbued with benefit for oneself, as exemplified by the prince Kapila. Such are the six perfections of material things dedicated to benefiting oneself.

“What are the six perfections of the Dharma? Generosity that gives Dharma ripens as being adorned with the finest of numerous ornaments. Discipline ripens as the discipline of abiding by nonapprehension. Patience ripens as the patience of being free from the notion of sentient beings. Diligence ripens as overpowering others through the nondual practice of the transcendent Dharma. Concentration ripens as the transcendent Dharma of detachment and the attainment of the mind of equality. Insight ripens as the clarification of all Dharma teachings through nonduality. Such are the six perfections of the Dharma.

“What are the six perfections of the objectives? The objective of generosity is the great wealth that is an effect of generosity. The objective of discipline is the higher realms that result from discipline. The objective of patience is an excellent physical form resulting from patience. The objective of diligence is the accomplishment of mundane and supramundane actions that result from diligence. The objective of concentration is concentration that is dedicated to rebirth. The objective of insight is insight, absence, and causal accordance. Such are the six perfections of the objectives.

“What are the six perfections of realization? Generosity consists in an indestructible body endowed with relinquishment. Discipline ripens as freedom from ignorance caused by relinquishment. Patience ripens as not abandoning the acceptance of the Dharma. Diligence ripens as accomplishing all engagements. Concentration ripens as the cessation that is an effect of concentration. Insight ripens as mastering the vajra-like absorption. F.81.b Such are the six perfections of realization.

“What are the six perfections of happiness? Generosity ripens as never becoming dull or sleepy when practicing generosity and as not creating happiness for oneself, as exemplified by the great Śākya’s forest that measured ninety-six thousand leagues. Discipline ripens as giving up the kingdom for the sake of training, as exemplified by Prince Meaningful, who was reliable and never lied. Likewise, whereas others may kill their parents and engage in other unwholesome actions for the sake of their bodies, I abandoned neither generosity nor the Dharma. Thus, it was said, ‘Without a doubt, he will be known as a buddha.’ Patience ripens as caring for others, as exemplified by the elephant who protected others even when mortally wounded. Diligence ripens as diligently teaching the Dharma for thirty-six thousand years, flawlessly and tirelessly. Concentration ripens as concentration for the sake of benefiting sentient beings, as can be learned from the way I traveled from Jambudvīpa to the heavens in the past, seeking to benefit a brahmin youth. Insight is exemplified by great medicine. Such are the six perfections of happiness.

“What are the six perfections of emptiness? Generosity ripens as attaining the home of the concentration of emptiness. Discipline ripens as the attainment of nonapprehension. Patience ripens as the attainment of the spiritual levels. Diligence ripens as powerful training. Concentration ripens as certainty. Insight ripens as being extraordinary throughout all activities. Such are the six perfections of emptiness.

“What are the six perfections of signlessness? Generosity always ripens as signlessness. F.82.a Discipline ripens as universality. Patience ripens as being impossible to outshine. Diligence ripens as being completely dedicated. Concentration ripens as being uninterrupted. Insight ripens as being decisive. Such are the six perfections of signlessness.

“What are the six perfections of wishlessness? Generosity ripens as quickly achieving wishlessness. Discipline ripens as achieving detachment. Patience ripens as disregard for the three realms. Diligence ripens as nothing being wasted on the way. Concentration ripens as observing liberation. Insight ripens as dispelling karmic imprints. Such are the six perfections of wishlessness.

“What are the six perfections that are additional? Generosity ripens as being free from physical fatigue when seated cross-legged at the seat of awakening. Discipline ripens as physical splendor. Patience ripens as proclaiming the Dharma. Diligence ripens as proclaiming and comprehending the Dharma. Concentration ripens as seizing liberation. Insight ripens as realizing the illusion-like. Such are the six perfections that are additional.

“What are the six perfections of additional ripening? Generosity ripens as the offerings made by the merchant Trapuṣa. Discipline ripens as being shielded by the nāga Mucilinda while seated. Patience ripens as Brahmā approaching and offering his request.^[94] Diligence ripens as the seeing of the buddha eye. Concentration ripens as repeatedly watching over those to be trained. Insight is such that when one turns the Dharma wheel without delusion, F.82.b the sound is heard from one realm to next, all the way to the Realm of Brahmā. Such are the six perfections of additional ripening.

“What are the six perfections of application? Generosity ripens as approaching the five mendicants.^[95] Discipline is such that when they hear what is to be done and what is to be refrained from, they act accordingly. Patience ripens as remaining free from exaggerating pride. Diligence ripens as giving satisfaction by means of the elixir.^[96] Concentration ripens as speaking to and instilling understanding in the five mendicants. Insight ripens as conveying the understanding of the elixir to fifty million gods. Such are the six perfections of application.

“What are the six perfections of the correct and the incorrect? Generosity ripens as attaining knowledge of the correct and the incorrect. Discipline ripens as unswerving resolve. Patience ripens as authentic realization. Diligence ripens as powerful resolve. Concentration ripens as speech that does not deviate. Insight ripens as training based on the knowledge of time. Such are the six perfections of the correct and the incorrect.

“What are the six perfections of proper engagement in actions of the past, present, and future? Generosity ripens as comprehending the genesis of karma. Discipline ripens as understanding that accords with the causes of karma. Patience ripens as understanding conditions. Diligence ripens as understanding the relinquishment of karma. Concentration ripens as understanding the means for relinquishing karma. Insight ripens as understanding the unborn nature of relinquishment. Such are the six perfections of proper engagement in actions of the past, present, and future. F.83.a

“What are the six perfections of the various dispositions in the world? Generosity ripens as understanding the dispositions of sentient beings. Discipline ripens as understanding that the dispositions are not different. Patience ripens as understanding that the dispositions do not contain any sentient being. Diligence ripens as understanding the applications of the dispositions. Concentration ripens as understanding the accomplishments pertaining to the dispositions. Insight ripens as deliverance that occurs due to the dispositions. Such are the six perfections of the various dispositions in the world.

“What are the six perfections of complete knowledge of the faculties? Generosity ripens as understanding related to the body. Discipline ripens as understanding of the eyes, ears, nose, and tongue. Patience ripens as understanding of the mind. Diligence ripens as understanding of six^[97] faculties: the male faculty, the female faculty, and the life force faculty, as well as the faculties of pleasure, pain, mental pleasure, mental displeasure, and neutral sensation. Concentration ripens as understanding all the faculties, from faith through insight. Insight ripens as knowledge of the faculties of understanding and comprehension. Such are the six perfections of complete knowledge of the faculties.

“What are the six perfections of the myriad inclinations of the world? Generosity ripens as accomplishing engagement with the inclinations. Discipline ripens as unimpeded engagement. Patience ripens as understanding time in accordance with inclinations. Diligence ripens as understanding with certainty. Concentration ripens as understanding the exhaustion of arising and nonarising. Insight ripens as pacification in line with one’s devotion F.83.b and the means to its attainment. Such are the six perfections of the myriad inclinations.

“What are the six perfections of the paths that lead to all destinations? Generosity ripens as the difficult and slow. Discipline ripens as the difficult and fast. Patience ripens as the easy and slow. Diligence ripens as the easy and fast. Concentration ripens as understanding of movement. Insight ripens as understanding the presence and absence of movements and connections. Such are the six perfections of the paths that lead to all destinations.

“What are the six perfections that engage in the faculties, powers, factors of awakening, concentrations, liberations, absorptions, and meditative attainments? Generosity ripens as ascertainment of the bliss of those factors. Discipline ripens as being equal to those of noble origin. Patience comprises the qualities of dedication to benefiting others. Diligence ripens as benefit for oneself. Concentration ripens as correct comprehension of the recipients. Insight ripens as realization of concordant causes. Such are the six perfections that engage in the faculties, powers, factors of awakening, concentrations, liberations, absorptions, and meditative attainments.

“What are the six perfections of knowledge of past existences? Generosity ripens as the bodily understanding of past contexts. Discipline ripens as the comprehension of lives. Patience ripens as the comprehension of the parameters of activities. Diligence ripens as comprehension of defilements. Concentration ripens as comprehension of mindsets. F.84.a Insight ripens as correct perception of all facets of the nirvāṇa that is complete in all aspects. Such are the six perfections of knowledge of past existences.

“What are the six perfections of the divine eye? Generosity ripens as the clarity of the divine eye. Discipline ripens as its employment free from unwholesomeness. Patience ripens as seeing far into the distance. Diligence ripens as seeing in which nothing is left out. Concentration ripens as seeing destitution, flourishing, and lack of respect. Insight ripens as seeing the associated deliverance. Such are the six perfections of the divine eye.

“What are the six perfections with the power to exhaust the contaminants? Generosity ripens as seeing the flaws of contaminants. Discipline ripens as displeasure with contaminants. Patience ripens as disregarding and mentally giving up contaminants. Diligence ripens as understanding contaminants that were not previously understood. Concentration ripens as the relinquishment of contaminants through true knowledge of contaminants. Insight ripens as relinquishing rebirth due to the karmic imprints of contaminants. Such are the six perfections with the power to exhaust the contaminants.

“What are the six perfections associated with the first fearlessness, about which a complete and perfect buddha declares, ‘Are these qualities not those of perfect buddhahood?’ Generosity ripens as the knowledge of buddhahood. Discipline ripens as unrelenting commitment. Patience ripens as true realization. Diligence ripens as the comprehension of everything. Concentration ripens as the comprehension of omniscience. Insight ripens as being unintimidated within the eightfold retinue and abiding by a firm resolve. F.84.b Such are the six perfections of the first fearlessness.

“What are the six perfections of the genuine relinquishment of contaminants? Generosity ripens as the exhaustion of contaminants. Discipline ripens as the erasing of karmic imprints. Patience ripens as nonarising. Diligence ripens as complete understanding. Concentration ripens as a resolve that cannot be swayed by the eight worldly concerns. Insight ripens as unfailing liberation. Such are the six perfections of the second fearlessness.

“What are the six perfections of the path to deliverance? Generosity ripens as understanding the attainment of the path. Discipline ripens as understanding liberation. Patience ripens as understanding cessation. Diligence ripens as understanding engagement. Concentration ripens as resting. Insight ripens as fostering liberation. Such are the six perfections of the third fearlessness.

“What are the six perfections of the Dharma discourse on obstructing factors? Generosity ripens as understanding the nonarising of obstacles. Discipline ripens as understanding no birth. Patience ripens as understanding detachment. Diligence ripens as understanding the lack of unwholesomeness with respect to obstacles. Concentration ripens as having no doubts with respect to obstacles. Insight ripens as understanding both the certain and uncertain nature of lesser, intermediate, and greater obstacles. Such are the six perfections of the Dharma discourse on obstructing factors.^[98]B8F.85.a

“What are the six perfections of great compassion? Generosity ripens as great compassion that benefits sentient beings. Discipline ripens as the mind of equality. Patience ripens as undaunted acceptance of the harms inflicted by sentient beings. Diligence ripens as liberating any sentient being that one meets. Concentration ripens as resting on any positive quality, just as one wishes. Insight ripens as liberating from saṃsāra. Such are the six perfections of great compassion.

“What are the six perfections of purifying the physical eye? Generosity ripens as the clarity of the elements of earth and water. Discipline ripens as vision based on the elements of fire and wind. Patience ripens as being unaffected by unwholesome combinations of wind, bile, and phlegm. Diligence ripens as eyes that are delightful to behold. Concentration ripens as correct visual perception. Insight ripens as visual perception that is complete. Such are the six perfections of purifying the physical eye.

“What are the six perfections of purifying the divine eye? Generosity ripens as seeing physical bodies by means of the divine eye. Discipline ripens as seeing bodies made of the space element. Patience ripens as seeing decline. Diligence ripens as seeing expansion. Concentration ripens as seeing causes. Insight ripens as seeing distinctly. Such are the six perfections of purifying the divine eye.

“What are the six perfections of purifying the eye of insight? Generosity ripens as seeing with the eye of insight accomplished through meditation. F.85.b Discipline ripens as the attainment of liberation beyond suffering. Patience ripens as adherence to speaking. Diligence ripens as adherence to seeing. Concentration ripens as correct perception of that which is to be seen. Insight ripens as purified understanding. Such are the six perfections of purifying the eye of insight.

“What are the six perfections of purifying the Dharma eye? Generosity ripens as the causes for the attainment of the eighteen unique qualities. Discipline ripens as the attainment of those. Patience ripens as the seeing of features. Diligence ripens as the seeing of essences. Concentration ripens as seeing connections. Insight ripens as undiminished seeing. Such are the six perfections of purifying the Dharma eye.

“What are the six perfections of purifying the buddha eye? Generosity ripens as seeing with the unobscured buddha eye. Discipline ripens as seeing what benefits. Patience ripens as the seeing of features. Diligence ripens as the seeing of essences. Concentration ripens as seeing connections. Insight ripens as seeing disengagement. Such are the six perfections of purifying the buddha eye.

“What are the six perfections of the self-existent? Generosity ripens as the spontaneous presence of the self-existent. Discipline ripens as abiding exactly as one wishes. Patience ripens as attaining the causes for one’s own relinquishment. Diligence ripens as discernment. Concentration ripens as the understanding of all features. F.86.a Insight ripens as precise knowledge of everything. Such are the six perfections of the self-existent.

“What are the six perfections of playfulness? Generosity ripens as the magical display that is achieved through generosity, such as the five hundred parasols at the Gaṅgā. Discipline ripens as sentient beings experiencing happiness as they enter a city and the sound of instruments being heard though no one is playing any. Patience ripens as the completion and clarity of otherwise incomplete faculties. Diligence ripens as the unfolding of infinite light rays. Concentration ripens as the emanation of eighty-four thousand buddhas outside and within the city of Vaiśālī. Insight ripens as the timely teaching of the Dharma to the eightfold retinue. Such are the six perfections of playfulness.

“What are the six perfections that are hard to fathom? Generosity ripens as immeasurable activity. Discipline means the blessed buddhas are hard to follow. Patience ripens as never squandering wishes and fulfilling them while overpowering others, as, for example, when the yakṣas were defeated, the elephant Dhanapāla was tamed, or the poisonous snakes were tamed with the words, ‘This is the gift of freedom from fear.’ Diligence ripens as the training of Mahā­maudgalyāyana’s mother in the Marīcika Realm and his joining the order of mendicant monks in Jeta Grove when he arrived there.^[99] Concentration comprises the immeasurable qualities that Śāriputra spoke of with the words, ‘Four types of mind arise and disintegrate.’ Insight ripens as the Thus-Gone One’s display of activities at midnight. As meteors fell from the sky, the faithless city dwellers were subdued, and he said, ‘Tomorrow I shall explain the Dharma of the six superknowledges.’ F.86.b Such are the six perfections that are hard to fathom.

“There are six perfections for each of the eighteen unique qualities of the buddhas. What are the six perfections devoid of meaningless speech? Generosity ripens as vast teachings. Discipline ripens as a demonstration of three types of conditioned light. Patience ripens as freedom from hostility in the minds of others. Diligence ripens as satisfying others in accordance with their wishes. Concentration ripens as providing an experience that is sweet as honey. Insight ripens as teaching free from attachment and aggression. Such are the six perfections devoid of meaningless speech.

“What are the six perfections of freedom from forgetfulness? Generosity ripens as unbroken recollection. Discipline ripens as correctly dedicated mindfulness. Patience ripens as engagements free from evil. Diligence ripens as instilling an understanding of all phenomena. Concentration ripens as freedom from forgetfulness with respect to the three times. Insight ripens as not forgetting the instructions. Such are the six perfections of freedom from forgetfulness.

“What are the six perfections of mental equipoise? Generosity ripens as mind being beyond birth. Discipline ripens as freedom from attachments. Patience ripens as contentment toward everything one encounters. Diligence ripens as discernment that benefits others. Concentration ripens as the subjugation and seizing of mind. Insight ripens as the spontaneous accomplishment of all wishes on all occasions. Such are the six perfections of mental equipoise.

“What are the six perfections of neutrality beyond distinctions? Generosity ripens as neutrality with respect to the accomplishment of wishes. F.87.a Discipline ripens as neutrality with respect to dependency on others. Patience ripens as equanimity with respect to the articles of compassion, as exemplified by the seat of awakening. Diligence ripens as unblemished neutrality throughout all contexts. Concentration ripens as neutrality when teaching the Dharma. Insight ripens as the imparting of instructions by means of the body when teaching the Dharma. Such are the six perfections of neutrality beyond distinctions.

“What are the six perfections of nondifferentiation? Generosity ripens as nonarising through the conception of difference. Discipline ripens as nonerroneous arising through the conception of suchness. Patience ripens as the conception of nonexistence. Diligence ripens as the absence of confusion with respect to the bodies of oneself and others. Concentration ripens as possessing conception. Insight ripens as everything being devoid of essence. Such are the six perfections of nondifferentiation.

“What are the six perfections of unfailing intention? Generosity ripens as the intention to benefit others. Discipline ripens as the intention to benefit oneself. Patience ripens as being intent on the bases of the Dharma. Diligence ripens as intention for all occasions. Concentration ripens as being intent on the relinquishment of craving. Insight ripens as being intent on the relinquishment of ignorance. Such are the six perfections of unfailing intention.

“What are the six perfections of unfailing diligence? Generosity ripens as universal diligence. Discipline ripens as the diligence that instills faith in others. Patience ripens as remaining still at the time of training. F.87.b Diligence ripens as not discarding the view of the Dharma. Concentration ripens as an inexhaustible display of utterances. Insight ripens as the inexhaustible meaning. Such are the six perfections of unfailing diligence.

“What are the six perfections of unfailing mindfulness? Generosity ripens as the recollection of unsullied mindfulness. Discipline ripens as mindfulness at a distance. Patience ripens as mindfulness in accord with reason. Diligence ripens as mindfulness that is just as wished for. Concentration ripens as mindfulness that leads to engagement. Insight ripens as mindfulness of ascertainment. Such are the six perfections of unfailing mindfulness.

“What are the six perfections of unfailing absorption? Generosity ripens as absorption that embraces the immeasurable qualities. Discipline ripens as absorption that embraces the correct abandonments. Patience ripens as absorption that embraces the bases of miraculous power. Diligence ripens as absorption that embraces the applications of mindfulness. Concentration ripens as absorption that embraces the concentrations. Insight ripens as absorption that embraces the truths. Such are the six perfections of unfailing absorption.

“What are the six perfections of unfailing insight? Generosity ripens as insight that embraces the faculties. Discipline ripens as insight that embraces the powers. Patience ripens as insight that embraces the factors of awakening. Diligence ripens as insight that embraces the path. Concentration ripens as insight that embraces dependent origination. F.88.a Insight ripens as insight that embraces the ten powers. Such are the six perfections of unfailing insight.

“What are the six perfections of unfailing liberation? Generosity ripens as unfailing strength of the body. Discipline ripens as unfaltering presence in the assembly. Patience ripens as unfaltering presence free from mingling. Diligence ripens as the attainment of other supports. Concentration ripens as excellent action due to the knowledge of exhaustion. Insight ripens as freedom from karmic imprints due to the knowledge of nonarising. Such are the six perfections of unfailing liberation.

“What are the six perfections of the unfailing vision of liberated wisdom? Generosity ripens as seeing liberated wisdom according to one’s wishes. Discipline ripens as seeing that there are no religious vows. Patience ripens as seeing the desirable. Diligence ripens as establishing what result is a spiritual level and what result is not. Concentration ripens as not persisting in establishing birth. Insight ripens as unfailing liberated insight when carrying the simplest Dharma robes. Such are the six perfections of the unfailing perception of liberated wisdom.

“What are the six perfections of physical actions being preceded by wisdom? Generosity ripens as having no delusions about physical actions. Discipline comprises noble acts of the body. Patience ripens as being unaffected by karmic imprints. F.88.b Diligence ripens as being entirely wholesome. Concentration ripens as ripening many beings. Insight consists in imparting instructions by way of physical miraculous displays. Such are the six perfections of physical actions being preceded by wisdom.

“What are the six perfections of verbal actions being preceded by wisdom? Generosity ripens as having unconfused speech. Discipline ripens as a voice that reaches all. Patience ripens as delighting the assembly. Diligence ripens as widespread proclamations. Concentration ripens as having dedication. Insight ripens as teaching that pertains to what is hoped for. Such are the six perfections of verbal actions being preceded by wisdom.

“What are the six perfections of mental actions being preceded by wisdom? Generosity ripens as the natural continuity of mental actions. Discipline ripens as relinquishing attachment and anger. Patience ripens as the practice of analysis. Diligence ripens as relinquishing the pride of thinking, ‘I am.’ Concentration ripens as freedom from closed-mindedness. Insight ripens as maintaining the immeasurable qualities. Such are the six perfections of mental actions being preceded by wisdom.

“What are the six perfections of the unhindered wisdom that perceives the past? Generosity ripens as understanding the elements. Discipline ripens as understanding the aggregates. Patience ripens as understanding the sense sources. Diligence ripens as understanding karma. Concentration ripens as understanding defilements. Insight ripens as understanding sentient beings. Such are the six perfections of the unhindered wisdom that perceives the past. F.89.a

“What are the six perfections of the unhindered wisdom that perceives the future? Generosity ripens as understanding of different existences. Discipline ripens as understanding of different views. Patience ripens as understanding different kinds of person. Diligence ripens as understanding of different engagements. Concentration ripens as understanding of different births. Insight ripens as understanding of different forms of ripening. Such are the six perfections of the unhindered wisdom that perceives the future.

“What are the six perfections of the vision of unhindered wisdom in the present moment? Generosity ripens as knowledge of actions occurring in the present. Discipline ripens as seeing nirvāṇa. Patience ripens as seeing the absence of desire. Diligence ripens as seeing cessation. Concentration ripens as direct perception of actions. Insight ripens as seeing the nondissipation of the conditioned and the unconditioned. Such are the six perfections of the vision of unhindered wisdom in the present moment.

“What are the six perfections of expertise? Generosity ripens as discernment through skillful means. Discipline ripens as flawless engagement. Patience ripens as dedication. Diligence ripens as being thoroughly unimpeded. Concentration ripens as comprehending the inclinations of sentient beings. Insight ripens as attaining an understanding of immeasurable happiness. Such are the six perfections of expertise.

“What are the six perfections of how things are? Generosity ripens as unimpeded wisdom that engages with all phenomena within equality. F.89.b Discipline ripens as perception of the eight topics. Patience ripens as the clear perception of the view. Diligence ripens as the perception of the training. Concentration ripens as the perception of accomplishment. Insight ripens as the perception of how language relates to symbols. Such are the six perfections of how things are.

“What are the six perfections of seeing the nature of things? Generosity ripens as generosity dedicated through nonapprehension, as exemplified by Dīpaṅkara. Discipline ripens as no concern for the body, as exemplified by Candraprabha, who said, ‘By means of the truth, here are my eyes.’^[100] Patience ripens as seeing the equality of all phenomena. Diligence ripens as the comprehension of the language of the land. Concentration ripens as never abandoning a loving heart. The perfection of insight ripens as abiding by nonduality. Such are the six perfections of seeing the nature of things.

“What are the six perfections of the actions of the desire realm? Generosity ripens as seeing the inferior actions of the desire realm. Discipline ripens as seeing the intermediate actions. Patience ripens as seeing the great actions. Diligence ripens as seeing the exhaustion of actions. Concentration ripens as seeing the engagements that bring actions to exhaustion. The perfection of insight ripens as seeing the nonarising of the engagements that bring actions to exhaustion. Such are the six perfections of the actions of the desire realm.

“What are the six perfections of the actions of the form realm? Generosity ripens as seeing the ripening of form. Discipline ripens as seeing the causes of form. Patience ripens as seeing the actions associated with birth. F.90.a Diligence ripens as understanding the thoughts based on the actions of birth. Concentration ripens as the clear seeing of ripening. Insight ripens as seeing what is inferior and what is not inferior. Such are the six perfections of the actions of the form realm.

“What are the six perfections of the actions of the formless realm? Generosity ripens as the pure levels of the meditative attainments of the formless realm. Discipline ripens as understanding of their features. Patience ripens as understanding of the focal points. Diligence ripens as the equality of apprehensions. Concentration ripens as the highly purified apprehensions. Insight ripens as everything from seeing the teaching on the lack of distinctions through to seeing deliverance. Such are the six perfections of the actions of the formless realm.

“What are the six perfections of the level of seeing the virtuous? Generosity ripens as the absence of hopes for the level of seeing the virtuous. Discipline ripens as attaining signlessness. Patience ripens as continuity. Diligence ripens as viewing. Concentration ripens as increasing. The perfection of insight ripens as the conception that clearly seeing the virtuous is the Dharma and as the absence of the conception of a sentient being. Such are the six perfections of the level of seeing the virtuous.

“What are the six perfections of the qualities of the spiritual potential?^[101] Generosity ripens as seeing the qualities of the spiritual potential. Discipline ripens as seeing the intervening phase. Patience ripens as seeing craving. Diligence ripens as never departing from the spiritual potential. Concentration ripens as the perfection of the spiritual potential. F.90.b The perfection of insight ripens as the mind that attains the qualities of the eighth. Such are the six perfections of the qualities of the level of the spiritual potential.

“What are the six perfections of the qualities of the eighth?^[102] Generosity ripens as following the eighth with faith. Discipline ripens as following the Dharma of the eighth. Patience ripens as the arising of the eighth. Diligence ripens as being a worthy one with a single seat with respect to the eighth. Concentration ripens as abiding within the fruitions of a stream enterer, once-returner, and non-returner with respect to the eighth. The perfection of insight ripens as liberation from both ways of seeing a person and attaining correct understanding. Such are the six perfections of the qualities of the eighth.

“What are the six perfections of the qualities of a stream enterer? Generosity ripens as understanding the path of the qualities of a stream enterer. Discipline ripens as sharp understanding. Patience ripens as being reborn seven times at the most. Diligence ripens as continuous rebirth within a proper family. Concentration ripens as there being a single obstacle. The perfection of insight ripens as having gained entry. Such are the six perfections of the qualities of a stream enterer.

“What are the six perfections of the qualities of a once-returner? The perfection of generosity ripens as seeing that the once-returner has fewer defilements. Discipline ripens as sharp perception of the defilements. Patience ripens as seeing that karma has diminished. Diligence ripens as the perception of craving with respect to karma. Concentration ripens as the seeing of stupefaction. The perfection of insight ripens as the seeing of strong craving. F.91.a Such are the six perfections of the qualities of a once-returner.

“What are the six perfections of the qualities of a non-returner? Generosity ripens as the relinquishment of desire associated with the desire realm. Discipline ripens as a mind that has no regard for that realm,^[103] the state of being fundamentally at odds with it, and not returning to it. Patience ripens as excellent rebirth. Diligence ripens as birth in the Gorgeous Heaven. Concentration ripens as birth in the Unexcelled Heaven. The perfection of insight ripens as the way holy beings distance themselves from the mind states of the six realms. Such are the six perfections of the qualities of a non-returner.

“What are the six perfections of the qualities of a worthy one? Generosity ripens as understanding the phenomena that prevent the level of a worthy one. Discipline ripens as understanding of the flawless phenomena. Patience ripens as being inspired by faith. Diligence ripens as understanding liberation through insight. Concentration ripens as understanding physical formation. Insight ripens as understanding liberation from dual aspects. Such are the six perfections of a worthy one.

“What are the six perfections of a solitary buddha? Generosity ripens as seeing the lesser disenchantment of a solitary buddha. Discipline ripens as turning away based on disenchantment. Patience ripens as delighting in solitude. Diligence ripens as delighting in liberation. Concentration ripens as dwelling in calm abiding. Insight ripens as solitary confidence. Such are the six perfections of a solitary buddha.

“What are the six perfections of a bodhisattva? The perfection of generosity ripens as unflinching giving. F.91.b Discipline ripens as engagement based on superior intent, as exemplified by the Bodhisattva’s life as a swan. Patience ripens as a mind of equality with respect to all sentient beings. Diligence ripens as discernment with respect to all cognitions. Concentration ripens as understanding gained through meditative attainment rather than through the proclamations of others. Insight ripens as never becoming weary of saṃsāra while continuing to ripen sentient beings. Such are the six perfections of a bodhisattva.

“What are the six perfections of discerning the knowledge of exhaustion? Generosity ripens as attaining knowledge of exhaustion without impediment. Discipline ripens as subtle engagement. Patience ripens as attaining the absence of characteristics. Diligence ripens as engagement with the determined objective. Concentration ripens as engagement in nonseeing. Insight ripens as freedom from all aspects of ignorance and attainment of all aspects of knowledge. Such are the six perfections of discerning the knowledge of exhaustion.

“What are the six perfections of discerning the knowledge of nonarising? Generosity ripens as the knowledge of the ninefold root of craving. Discipline ripens as the knowledge of the nonarising of the ninefold nature of ill will. Patience ripens as being unblemished by mundane concerns. Diligence ripens as unfailing liberation. Concentration ripens as the tenfold cognition of no more training. Insight ripens as the understanding of unchangeable determination. Such are the six perfections of discerning the knowledge of nonarising.

“What are the six perfections of blessings? Generosity ripens as the presence of all the teachings for as long as the sacred Dharma endures, as well as the teachings as recipients of material worship. F.92.a Discipline ripens as the teachings not being defeated. Patience ripens as the instilling of faith in the four castes of the world. Diligence ripens as fruitful and diligent endeavors. Concentration ripens as realization of the Dharma based on noble intention. The perfection of insight ripens as complete knowledge of all phenomena of the world. Such are the six perfections of blessings.

“What are the six perfections of accomplishing the divine eye? Generosity ripens as seeing forms by means of the divine eye. Discipline ripens as seeing that which lacks form by means of the divine eye. Patience ripens as seeing without superimposition. Diligence ripens as seeing the flaws of existence. Concentration ripens as seeing deliverance. Insight ripens as seeing pacification. Such are the six perfections of accomplishing the divine eye.

“Which are the six perfections of the divine ear? Generosity ripens as listening to greater sounds. Discipline ripens as listening to smaller sounds. Patience ripens as loving kindness that is perfect in all regards. Diligence ripens as the imparting of skillful words. Concentration ripens as the hearing and retaining of karmic formations. Insight ripens as the application of discernment with respect to all sounds. Such are the six perfections of the divine ear.

“What are the six perfections of knowing the categories of mind? Generosity ripens as seeing the nature of mind. Discipline ripens as seeing mind as wholesome and unwholesome. Patience ripens as seeing the causes and conditions of the mind. F.92.b Diligence ripens as seeing the past and the future. Concentration ripens as seeing the equality of that which occurs in the present. Insight ripens as seeing movement everywhere. Such are the six perfections of knowing the categories of mind.

“What are the six perfections of seeing past contexts? Generosity ripens as seeing the focal points of the truths in relation to past contexts. Discipline ripens as understanding birth. Patience ripens as understanding disengagement from the world of wandering beings. Diligence ripens as understanding the way things are. Concentration ripens as seeing things to be devoid of self. Insight ripens as seeing the imparting of statements. Such are the six perfections of seeing past contexts.

“What are the six perfections of miraculous power? Generosity ripens as the attainment of miraculous power. Discipline ripens as the absence of distinct objective references. Patience ripens as compassionate displays for sentient beings. Diligence ripens as being unimpeded in every way. Concentration ripens as unstoppable acts of the mind. Insight ripens as being indomitable. Such are the six perfections of miraculous power.

“What are the six perfections of the knowledge of exhaustion? Generosity ripens as seeing the contaminants. Discipline ripens as seeing the genesis of the contaminants. Patience ripens as seeing the cessation of the contaminants. Diligence ripens as seeing the path of the cessation of the contaminants. Concentration ripens as viewing the cessation of all ten contaminants without exception. Insight ripens as crushing the contaminants, so they become invisible, and the vision pertaining to that. Such are the six perfections of the knowledge of exhaustion. F.93.a

“What are the six perfections of conduct? Generosity ripens as a code of conduct that inspires faith in many people. Discipline ripens as beauty in all its forms. Patience ripens as uninterrupted concern. Diligence ripens as taking steps. Concentration ripens as equality in conduct. Insight ripens as uncontrived conduct. Such are the six perfections of conduct.

“What are the six perfections of wishing to benefit? Generosity ripens as utilizing material things in trivial activities. Discipline ripens as saving evil sentient beings. Patience ripens as bearing with the harms inflicted by non-Buddhists. Diligence ripens in the way exemplified by Nanda, who entered among the gods for the sake of the training, or as exemplified by Lotus Essence. Concentration ripens as the cultivation of excellent endeavor for the sake of the training. Insight ripens as teaching the Dharma with understanding and compassion to the five mendicants and thereby showing the truth. Such are the six perfections of wishing to benefit.

“What are the six perfections of the absence of defilement? Generosity ripens as not being deterred by defilements. Discipline ripens as receiving anointment. Patience ripens as remaining free from ill will. Diligence ripens as giving gifts to the devoted. Concentration ripens as constant application free from attachment. Insight ripens as being just the way one wishes to be. Such are the six perfections of the absence of defilement.^[104]

“What are the six perfections of mastering the relinquishment of the factors for staying alive? Generosity ripens as the relinquishment of one’s life. F.93.b Discipline ripens as remaining after relinquishment. Patience ripens as termination. Diligence ripens as the relinquishment of all forms of existence that involve views. Concentration ripens as relinquishment in order to benefit sentient beings. Insight ripens as relinquishment for the sake of appeasing the dejected. Such are the six perfections of mastering the relinquishment of the factors for staying alive.

“What are the six perfections of nirvāṇa? Generosity ripens as nirvāṇa without remainder. Discipline ripens as the blessing of the mind. Patience ripens as accomplishing the perception of Mahākāśyapa. Diligence ripens as shaking the trichiliocosm. Concentration ripens as resting the mind. Insight ripens as breaking up into distinct relics. Such are the six perfections of nirvāṇa.

“What are the six perfections of miraculous display? Generosity ripens as the distribution of relics to various locations. Discipline ripens as the miraculous displays of relics. Patience ripens as uplifting and inspiring the minds of sentient beings. Diligence ripens as the emanation of deities in miraculous displays. Concentration ripens as body hairs standing on end and tears falling. Insight ripens as words of truth causing miraculous displays to emerge from relics. Such are the six perfections of miraculous display.

“What are the six perfections of delivering teachings? Generosity ripens as attainment of gains. Discipline ripens as being free from evil. Patience ripens as being indomitable. Diligence ripens as gods and humans attaining teachings. Concentration ripens as being invisible to the māras. F.94.a Insight ripens as finally attaining nirvāṇa through joy and inspiration without teaching. Such are the six perfections of delivering teachings.

“What are the six perfections of bringing forth relics? Generosity ripens as worship of relics by means of material articles. Discipline ripens as numerous people having faith. Patience ripens as splendid stūpas containing relics. Diligence ripens as the rejoicing of gods and humans. Concentration ripens as recollection of the buddhas based on observation of the relics. Insight ripens as the attainment of imperishable acumen through the pursuit of relics. Such are the six perfections of bringing forth relics.

“Apart from those perfections there are two thousand one hundred perfections that are Dharma teachings to those who experience desire, two thousand one hundred that are Dharma teachings to those who experience anger, two thousand one hundred that are Dharma teachings to those who experience dullness, and two thousand one hundred that are Dharma teachings to those who experience those three in equal measure. Thus, there are eight thousand four hundred such perfections. Their associated absorptions also number eight thousand four hundred. Thousands of applications relate to their features, such that for each set of one hundred features there are one thousand applications. Hence, these are known as the eighty-four thousand perfections. The accomplishment of their eighty-four thousand absorptions is what is known as endeavoring to benefit oneself, whereas their eighty-four thousand dhāraṇīs constitute the endeavor to benefit others. Because they lead to omniscience, they are the awakening of the buddhas.

“Prāmodyarāja, after I had tamed the māras at the seat of awakening and had awakened to perfect buddhahood, F.94.b I remained for seven days sitting cross-legged due to the ripening of delight in the Dharma. At this point, Brahmā came before me and said, ‘The world is lost, for the Thus-Gone One has awakened to perfect buddhahood, which is such a vast Dharma, and yet his mind remains immersed and shows little concern. Was all this not for the sake of teaching the Dharma?’

“As I sat upon the seat of awakening, my glory and splendor was noticed by the gods of the pure abodes. They saw my fine complexion and demeanor, the many colorful lights, and my upright body. They saw my auspiciousness, attractiveness, exquisiteness, elegant position, colorful radiance, and beauty. They noticed my exceptional array and saw that I surpassed the entire world. They saw my gorgeous array, my great nature of wisdom, which is such a rare sight. They noticed my boundless splendor, my praiseworthy nature, and my wisdom, which were accompanied by beautiful colors. Thus, they came before me, and respectfully spoke these verses: