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An Overview of Mahayana Practice
The term paramita is frequently interpreted as “perfection” or “transcendent quality.” By examining its Sanskrit components, we can dissect it into para: the distant bank or shore; beyond, and mita: reached or arrived at. Therefore, paramitas represent transcendent qualities that, once attained or perfected, exist beyond the ordinary.
Traditionally, it is believed that six primary families of qualities should be cultivated on the bodhisattva path. A fully enlightened being or highly realized bodhisattva will have perfected these qualities; the rest of us strive to emulate the wise as we progress on our journey to awakening. What are these essential qualities? They are generosity, ethical discipline, patience, diligence, concentration, and wisdom. As we explore each paramita, we will present alternative translations for these terms. While some systems identify 10 or even 11 paramitas, the six-paramita classification is the most prevalent.
For fully awakened beings, these qualities manifest effortlessly. They define one’s essence; they become intrinsic to who you are. For those of us who have not yet achieved the effortless spontaneity of that ultimate shore, we continue to develop these bodhisattva qualities. As Mahayana practitioners, we recognize that the ultimate goal of our training is buddhahood, and the six paramitas serve as the vessel guiding us there.
The Paramita of Generosity
Generosity is a quality that is quite straightforward. Typically, we associate generosity with the act of giving material possessions, yet its scope extends beyond the tangible. Our generosity might encompass food and/or shelter for those in need, a compassionate ear, a timely introduction to the Dharma, safety, and various other forms of support. The teachings urge us to give with an open heart and discernment, considering what will most benefit the recipient.
As we engage in the practice of generosity, our self-centeredness and attachments naturally diminish. Instead of focusing inward, we become warmer and more receptive, increasingly concerned with how we can help others. This transformation embodies the essence of the bodhisattva motivation.
The Paramita of Ethical Discipline
The second paramita, often simply referred to as discipline, may also be translated as ethics or morality. On your journey, you recognize the behavioral patterns that hinder your advancement. You possess an understanding of your destination, the qualities you need to nurture, and the actions you must relinquish to reach that goal. Ethical discipline involves a mindful observation of your behavior, speech, and the thoughts you cultivate.
To cultivate this quality requires introspection, as it is essential to discern which actions yield positive outcomes and which lead to harmful consequences or suffering. This discernment is not always as clear-cut as we might believe. Life presents numerous challenging decisions where the path is not black and white; it can be difficult to determine the right course of action. Guidelines for ethical discipline or morality are provided to help us understand how to evaluate choices and avoid engaging in harmful behaviors that result in unfavorable outcomes for ourselves and others.
The Paramita of Patience
Next, we encounter the quality of patience. Patience involves forbearance when confronted with frustrations and challenges, whether in meditation, relationships, studying, working, or in everyday life. Patience is a quality that can be developed by anyone willing to commit to it, although in our fast-paced modern world, it may be more challenging due to constant multitasking. We can begin by taking three deliberate breaths when we feel triggered or unsettled, using those breaths to slow down, refocus, and reconnect with our bodhisattva motivation.
Patience serves as a remedy for anger, irritation, and intolerance. When we interact with individuals who genuinely embody the qualities of awakening, we witness their remarkable patience, which is incredibly inspiring.
The Paramita of Diligence
Diligence, sometimes referred to as joyful effort or perseverance, is the fourth transcendent quality. If you struggle with laziness like I do, this term might not resonate positively. However, the essence of diligence or joyful effort is rooted in joy. This joy arises from having a goal and knowing that the effort you invest in studying, practicing, and benefiting others—though it may require effort—will yield rewards. You are traversing the right path, and your efforts will guide you to the far shore, the riverbank of awakening. This is what makes diligence joyful. Even when the process feels burdensome, you can remind yourself of the ultimate joy it brings.
As we engage in practice, we notice a natural evolution in our efforts. Initially, our endeavors may feel forced and awkward, but gradually, as we familiarize ourselves with the practices, they become second nature. Diligence is deeply intertwined with the other paramitas. We apply joyful effort to our generosity because we find joy in helping others. We joyfully avoid engaging in actions that cause suffering in our ethical behavior. Patience becomes a more joyful state than being consumed by irritation. And once we experience the fruits of meditation—concentration and wisdom—through connecting with the spontaneously open present moment, our efforts transform into effortless actions.
The Paramita of Concentration
The fifth paramita, or transcendent quality, is meditative concentration. This involves having trained yourself to focus your mind on a singular point and maintaining that focus. How often does that occur otherwise? For those who have never contemplated the workings of the mind, opportunities to develop this quality may be limited.
Developing concentration necessitates intentional effort because we live in a world filled with distractions. Consumer culture thrives on this distraction, and many individuals have never considered the advantages of a settled mind. I often think of people raised on fast-paced videos with changing angles every second; for them, it may be challenging to fathom a mind that can remain still.
There is a joyful effort involved as we discover that we can relate to our minds in a fundamentally different manner. We train ourselves to settle the mind and delve deeper so that it can uncover its true nature. We turn our gaze inward, remain still, and practice presence as needed. Presence naturally develops through meditation. The paramita of concentration is closely tied to the ability to be present, whether on or off the cushion, or sitting in a chair.
I once witnessed a heart teacher respond to a student who claimed she couldn’t settle her mind. “I just can’t meditate,” she expressed. “I really dislike trying because my thoughts keep racing.” His response resonated with me, recalling my time working on dairy farms. “Imagine you are milking a cow,” he suggested. “Maintain your focus for the duration it takes to draw milk from one teat. It’s as if you are consciously pulling the milk out, then relaxing your mind, and repeating the process.” This illustrates how we can train in developing concentration.
The Paramita of Wisdom
The sixth and final paramita is the paramita of wisdom. It hinges on our development of the multifaceted qualities of meditative concentration. Wisdom represents the realization of the true nature of reality, ourselves, our minds, and the world around us—the world we typically perceive as genuinely existing.
Beyond conditioned thought, wisdom perceives how things truly are when the ego is absent from the equation. It is what remains when you remove you from awareness. If you can dwell in that state, you are experiencing wisdom. Wisdom may manifest as fleeting insights or as profound realizations. It cannot be artificially constructed; rather, it is the discovery of the present moment and the inherent nature of the mind.
Wisdom serves as the transcendent aspect of all other paramitas. When we practice generosity, we require a degree of wisdom to understand the importance of opening up and considering others. Likewise, the other paramitas are reliant on some form of wisdom to transcend narrow-minded thinking and engage in the bodhisattva path. Thus, all paramitas are interconnected and influence one another.
And there you have it, in a concise summary, the six paramitas.
Bart Mendel has studied with some of the world’s most esteemed meditation masters and has been teaching meditation for over 40 years across the US, Canada, and Europe. He is the founder and Chief Meditation Officer, as well as the architect of Mindworks’ progressive meditation and teaching system. Learn more about Bart Mendel here.
