Transcendent perfection in Sanskrit is paramita. Para means “beyond” and mita, “to go”. Together it means to go beyond worldly merit, and that of the shravakas and patyekabuddhas.
The transcendent perfections are generally defined as a means of attaining enlightenment and are endowed with four distinctive attributes. The four distinctive attributes are as follows:
1. They are free from their opposites. For instance, generosity is free from its opposite, selfishness.
2. They are beyond the conceptualisation of the three spheres. As an example, when engaging in an act of giving, the three spheres—the giver, the receiver, and that which is given or the act of giving—should not conceptualised when one perceives them.
3. They fulfil the desires of sentient beings.
4. They lead beings to any of the three stages of enlightenment: that of a shravaka, patyekabuddha or bodhisattva.
The six transcendent perfections are: (1) generosity, (2) discipline, (3) patience, (4) diligence, (5) meditative concentration, and (6) wisdom. They are further categorized into thirty-six: six for each of the six transcendent perfections. For instance, generosity is classified into the generosity of generosity, the discipline of generosity, the patience of generosity, the diligence of generosity, the meditative concentration of generosity, and the wisdom of generosity; the rest of the five are also classified similarly.
They are generally six in number to encompass the threefold practice of bodhisattvas: discipline, stable concentration and wisdom; the first three transcendent perfections—generosity, discipline and patience—fall under discipline within the threefold practice of bodhisattvas; meditative concentration falls under stable concentration; transcendent wisdom falls under wisdom; and diligence encompasses all three of them.
The six transcendent perfections are arranged in such an order because the previous ones give rise to the subsequent ones; the previous ones are inferior to the subsequent ones; and the previous ones are easier to practise than the subsequent ones.
1. Transcendent Generosity
Generosity in Sanskrit is dana, which means “to dispel destitution”. Transcendent generosity is defined as an attitude of giving, which is endowed with four distinctive attributes. It is of three kinds: providing for material needs, giving Dharma teachings and giving protection from fear.
“Providing for material needs” is of three types: giving food, shelter, clothes and other are simple acts of generosity; giving one’s son, daughter, wife and so forth are greater acts of generosity; and giving one’s eyes and other organs are the greatest acts of generosity.
“Giving protection from fear” is of two types: protecting beings from temporary fears like those of animals, enemies and others, and from the ultimate fear of samsara.
“Giving Dharma teachings” is to give Dharma talks which can lead the beings to enlightenment.
Transcendent generosity should be practised by engaging in generosity without expecting anything in return. As a mundane result, one will be reborn wealthy in future lives.
2. Transcendent Discipline
Discipline in Sanskrit is sila, which means “to become fresh”. Transcendent discipline is defined as an attitude of giving up negative things and is endowed with four distinctive attributes. It is of three kinds: abandoning negative deeds, practising virtuous deeds and benefitting sentient beings.
“The discipline of abandoning negative deeds” is to observe any of the seven sets of pratimoksha vows and to refrain from committing negative deeds.
“The discipline of practising virtuous deeds” is to practise virtuous deeds if one has not practised them before, or to continue practising if one has adopted them.
“The discipline of benefitting sentient beings” is to benefit sentient beings by abandoning deeds that harm them.
Transcendent discipline should be practised without hoping for worldly pleasure in return. As a mundane result, one will enjoy long-lasting happiness.
3. Transcendent Patience
Patience in Sanskrit is ksanti, which means “to eliminate anger”. Transcendent patience is defined as the untroubled, peaceful attitude that is endowed with four distinctive attributes. It is of three kinds: undertaking suffering, overcoming harm and realising the Dharma.
“Patience in undertaking suffering” is to undertake temporary hardships in order to achieve the ultimate happiness of enlightenment. It is like undergoing pain when treating illness.
“Patience in overcoming harm” is not to become upset or angry when somebody harms and humiliates you or someone you love, and not taking revenge or holding a grudge towards such people by reflecting on the consequences of anger: the exhaustion of the merit one has accumulated for thousands of eons, like a spark burning down a mountain of grass.
“The patience in realising the Dharma” is not getting weary or depressed when benefiting others out of compassion, and not fearing the reality of emptiness through wisdom.
Transcendent patience should be practised without hating or harming a single being. As a mundane result, one will be reborn with a splendid body in future lives.
4. Transcendent Diligence
Diligence in Sanskrit is virya, which means “to engage in virtuous deeds”. Transcendent diligence is defined as taking an interest in virtuous deeds and is endowed with four distinctive attributes. It is of three kinds: armour-like determination, practical diligence and diligence without being content.
“The diligence of armour-like determination” is being determined to strive for the well-being of sentient beings until all of them attain enlightenment.
“Practical diligence” is being enthusiastic in obtaining the qualities of abandonment and realization, and engaging in the accumulation of merit by relentlessly striving for others’ benefit without losing hope.
“The diligence without being content” is to diligently strive for the benefit of sentient beings without being content with just small accomplishments.
Transcendent diligence should be practised with an intention to benefit both oneself and others at all costs. As a mundane result, one will be reborn with a distinctive, magnificent character.
5. Transcendent Meditative Concentration
Meditative concentration in Sanskrit is dhyana, which means “undistracted”. Transcendent meditative concentration is defined as being undistracted from virtuous deeds and is endowed with four distinctive attributes. It is of three kinds: like a child at play, discriminating meditative concentration and that of the buddhas.
“Meditative concentration like a child at play” is the meditative concentration where there is clinging towards the experience of undistracted concentration. It is like a child pursuing his favourite game.
“Discriminating meditative concentration” is the meditative concentration where there is no clinging towards one’s meditative experience, but there is a slight clinging towards emptiness.
“The meditative concentration of the buddhas” is the meditative concentration that neither clings to emptiness nor to appearance.
Transcendent meditative concentration should be practised without falling into the meditative absorption like that of the formless gods. As a mundane result, one will enjoy long lasting peace.
6. Transcendent Wisdom
Wisdom in Sanskrit is prajna, which means “realising the ultimate nature”. Transcendent wisdom is defined as the wisdom that discerns the ultimate nature and is endowed with four distinctive attributes. It is of three kinds: those which arise from listening, analysing and contemplation.
“Wisdom that arises from hearing” is the shrewd acumen that arises from listening to the words of one’s teacher.
“Wisdom that arises from analysing” is the wisdom that arises from scrutinizing the words of one’s teacher. ”Analysing” here means to check the validity of the teachings by asking the learned in order to clear away doubts about them.
“Wisdom that arises from contemplation” is the wisdom that arises after practising the analysed teachings. It is the realisation of the ultimate nature.
Transcendent wisdom should be practised without conceptualising the three spheres. As a result, one will attain liberation.
By Rigzod Editors
NREC, 2018
