Bodhisattva Behavior and the Six Far-Reaching Attitudes

According to the Madhyamaka-Prasangika theories, the practice of the far-reaching attitudes has two stages. The first is the process through which they are perfected (pha-rol-tu phyin-byed-la ’jug-pa) and the second is their application once perfected (pha-rol-tu phyin-zin-la ’jug-pa). An arya bodhisattva’s practice of generosity, for instance, is a first stage perfection, leading to a Buddha’s total mastery of it.

The Madhyamaka-Svatantrika theories, on the other hand, do not accept this two-fold classification. They maintain that only a Buddha has attained a perfection of the far-reaching attitudes. Although arya bodhisattvas practice generosity and so forth, this perfecting process is not called a stage of perfection.

The six far-reaching attitudes (pha-rol-tu phyin-pa drug) are:

• Generosity
• Ethical self-discipline
• Patience
• Joyful perseverance
• Mental stability (concentration)
• Discriminating awareness (wisdom, verification).

Generosity

Generosity (sbyin-pa, Skt. dāna, giving) is defined as the attitude with which we are willing to give away to others our bodies, possessions and the roots of our constructive actions built up in the past, present and future, which will ripen into happiness. Thus, it is a state of mind, rather than the actual act of giving. To perfect it does not mean to eliminate all poverty, for then even Buddha themself did not attain this far-reaching attitude. Nor does it mean that we ourselves become poor, having given away everything. It is the willingness to give without any hesitation or obstacles.

To be able to give freely, we should realize its advantages. We overcome attachment and craving which keep us bound to uncontrollably recurring rebirth, and through benefiting others we attain enlightenment. Miserliness, on the other hand, leads to an unfortunate rebirth in dire poverty or as a hungry ghost. If we are attached to our possessions and are unwilling to share, this causes many arguments and disputes. We should remember that our bodies and wealth are nonstatic phenomena. At the time of death, we must leave them behind. To think of them possessively in terms of a truly existent, everlasting “me” and “mine” is one of the deluded outlooks, a root of uncontrollably recurring rebirth. Therefore, we practice generosity while we have the ability to do so with a fully endowed human form. To develop and accustom ourselves to this state of mind, we should meditate on giving away our own happiness to others through agile visualizations of love.

Tsongkhapa has said in The Abbreviated Points of the Graded Path (Lam-rim bsdus-don), 15:

Being generous is the wish-granting gem for fulfilling the hopes of wandering beings; it’s the best weapon to sever the knot of stinginess. It’s the bodhisattva behavior that enhances not feeling inadequate but feeling courageous (instead); it’s the basis for your fame of renown to be proclaimed in the ten directions. Realizing this, the wise devote themselves to the excellent path of fully giving away their bodies, possessions, and positive force.

The ennobling, impeccable Lama has practiced like that. Let me, too, who strives for liberation, cultivate myself in the same way.

There are three kinds of generosity:

1. The generosity of giving material aid
2. The generosity of giving Dharma
3. The generosity of giving protection from fear.

[1] The generosity of giving material aid (zang-zing-gi sbyin-pa, Skt. āmiṣa-dāna) includes giving others anything from our own life down to a spoonful of rice.

[2] The generosity of giving Dharma (chos-kyi sbyin-pa, Skt. dharma-dāna) refers to teaching anything from one word of the Dharma upwards, with the wish to be helpful, to those who are interested in learning. Even imagining a circle of limited beings sitting around us listening and learning while we are simply reciting or memorizing a Dharma text is considered a form of this generosity. It also includes directing our conversations to the Dharma as a method for leading others either directly or indirectly to the teachings, as well as always informing them of any opportunities to receive Dharma instruction unless the teacher specifically requests us not to tell others. 

The main practice for a monk is this type of generosity. If he has inherited wealth, he should give this as well. However, for monks and Buddhist laypersons, it is better not to give others any material aid at all than to give away what has been obtained through a breach of our pratimoksha vows.

Geshe Sharawa has said:

For those of you (who are generous with what you have acquired dishonestly), I shall not tell you the benefits of giving. Rather, I shall tell you the disadvantages and unfortunate consequences of procuring (wealth by improper means).

[3] The generosity of giving protection from fear (mi-’jigs-pa sbyin-pa, Skt. abhaya-dāna) refers to such acts as saving the lives of animals being led to slaughter, bailing prisoners out of jail, saving people, animals and insects from drowning, protecting insects, reptiles and other animals from the severe cold and heat of winter and summer and so forth.

Considering non-violence,their Holiness the Fourteenth Dalai Lama has said in an interview:

Suppose there was a crazed stranger by the side of a treacherous river with a strong undertow, and that he was determined to jump in and swim across. Two locals see them. One, knowing the situation full well, gives the man encouragement, saying it is safe to swim there, and then sits back calmly to watch. The other, knowing that if the man were to dive in, he would drown, rushes up to warn them. The stranger refuses to listen and struggles, so he punches them unconscious to preventtheir foolhardy death. In such a case, it is the first man who has committed an act of violence, not the second.

When practicing the first far-reaching attitudes, we should try to incorporate the other five. The ethical self-discipline of giving is to abandon all wrong or ulterior motives. With patience we do not mind any difficulties involved. Taking joy in giving, not doing it as a duty or out of obligation, is the practice of generosity with joyful perseverance. With mental stability we dedicate the positive karmic force accrued. Finally, with discriminating awareness we realize that the giver, the recipient and what is given all lack truly established existence. In a similar fashion, each of the other far-reaching attitudes should be practiced in conjunction with the remaining five.

Giving is improper if done with the hope that others will be impressed or think we are pious or religious. We should not expect anything in return, not even a “Thank you,” let alone dramatic success in actually improving the other party’s lot. Although our aim is to improve it, that depends on their karma. Nor should we give out of obligation, feeling that since someone else has made a donation, we must do likewise or even outdo them. Our sole thought should be to benefit the recipient both temporarily and ultimately, and we should try our best, whether it succeeds or not. Do not think merely on the abstract level about helping others in the remote future but try to bring them happiness now.

It is important never to belittle those we give to, feeling that we are doing them a great favor. It is they who are doing us the favor by accepting and allowing us to gain the positive karmic force that will bring us full enlightenment and the ability to help everyone. Therefore, give happily, in a pleasant and respectful manner, not making the other party wait or do something in return. Whatever we decide to give, we should offer personally. Do not change our minds, feel regrets or take anything back. Also, we should give quality items, not something discarded that we find useless. In this way our act of generosity will be pure.

In a previous rebirth, Shakyamuni Buddha fedtheir body to a starving tigress. Although we may be willing to emulate this example, it is inappropriate to give away our bodies before we are actually able to do so, even should someone demand or need it. If we are preparing someone a meal, and they ask for it before it is ready, we can say, “It is yours, but I cannot give it to you now.” Whatever good will and intentions we have we should nourish. Do not be a fanatic, trying to please everyone now with the practices of advanced beings. Instead, we should merely visualize giving away our bodies. Self-sacrifice only becomes appropriate when it is no more difficult than to give away a vegetable.

There are certain objects that are never proper to give away. As a monk, these include the three Dharma robes (chos-gos rnam-gsum, Skt. tri-cīvara) that we must always carry:

• The simple, shawl-like yellow Dharma robe (chos-gos, Skt. cīvara) worn at the bimonthly purification of transgressions (gso-sbyong, Skt. poṣadha, sojong) 
• The more elaborate formal outer robe (snam-sbyar, Skt. saṃghāṭi, patchwork cloak) worn on the fifteenth day of the fourth lunar month or Vesak (Sa-ga zla-ba dus-chen, Skt. Vaiśākha), the day on which Buddha was born, became enlightened and passed away, as well as on the last day of the rainy season retreat (dgag-dbye, Skt. pravaraṇa), at all religious discourses and when begging for alms and food
• The regularly worn red lower robe (mthang-gos, sham-tabs, Skt. antarvāsa, nivasana).

The regularly worn red shawl (sham-thabs-kyi gzan, Skt. pratinivasana), however, may be given away by a monk if he has an extra one.

In general, it is inappropriate to give food to a monk or nun after noon, or to give those who follow dietary laws whatever food they consider unclean. If someone wishes to debate with us motivated by anger, attachment, pride or mere idle curiosity, we should not give them Buddhist texts. Because their defiled motivation will make them unreceptive to the Dharma and an improper vessel for receiving it, giving them such texts or debating with them would only be a waste of words and time. We should only give texts and teachings to those who are open-minded and who sincerely wish to learn, and we should match their level of development, not overwhelming them with too much advanced teaching in a vain show of our erudition or withholding what they are ready to comprehend. In addition, it is inappropriate to give poison or weapons to those who wish to take their own or others’ lives. These then, are the commonly prohibited articles of giving.

We should only give things to those who require them. If someone does not need something, but merely wants it out of desire, greed or attachment, we should not give it to them, for it would simply add to their longing desire. As for what is appropriate for us to give away, this includes whatever is within our power, but chosen to suit the other’s needs, not our own fancies projected on them. Thus, we should try to complete the first far-reaching attitude by increasing and strengthening our mental attitude of selfless generosity by actually giving away what is appropriate. If we are very poor, we should practice the meditation in which we imagine doing this. If we have some wealth, however, it is not enough merely to do such meditations. We should actually give away what we possess.

Ethical Self-Discipline

Ethical self-discipline (tshul-khrims, Skt. śīla) is defined as the state of mind in which we safeguard and follow purely our vows to do only constructive actions, having turned away both from harming others as well as from the reasons that had previously motivated us to do so. This is the determination not to cause harm, rather than the elimination of all the injuries that happened to others.

All attainments, from a fully endowed human rebirth to enlightenment, come from ethical self-discipline. Restraining from the ten destructive actions, we automatically become calmer and more peaceful, and thus will appear more attractive. Otherwise, our rough and uncultivated manners will only cause others to be frightened or repulsed. Thus, the basis of ethical self-discipline is love and compassion, the wish to be helpful and never cause harm. Being disciplined is a gentle way of calming others. We will be much more of an influence with love than through force.

Tsongkhapa has said in The Abbreviated Points of the Graded Path, 16:

Ethical discipline is the water to wash away the stains of misdeeds. It’s the ray of moonlight to cool the scorching heat of disturbing emotions. (With it,) you shine out amidst the nine kinds of beings, like a Mount Meru. By its power, you bend all beings (to your positive influence) without (need for) mesmerizing stares. Realizing this, the hallowed beings safeguard, as they would their eyes, the vowed discipline that they have taken on purely.

The ennobling, impeccable Lama has practiced like that. Let me, too, who strives for liberation, cultivate myself in the same way.

Ethical self-discipline is divided into three types:

1. The ethical self-discipline of restraining ourselves with vows from committing destructive actions
2. The ethical self-discipline of doing constructive actions to build up (the positive karmic force for attaining enlightenment)
3. The ethical self-discipline of working to benefit limited beings.

[1] Concerning the ethical self-discipline of restraining ourselves with vows from committing destructive actions, there are three sets of vows: 

• Pratimoksha or individual liberation vows
• Bodhisattva vows
• Tantric vows. 

There are seven levels of pratimoksha vows: those of the lay men and women, male and female novices, ordained monks and nuns, and two-year probationary nuns (dge-slob-ma, Skt. śikṣamāṇā). 

The bodhisattva vows include both those to develop the aspiring and engaged states.

Tantric vows are given by a tantric master at an empowerment into one of the meditational deities of the two higher classes of tantra, yoga and anuttarayoga. In all four classes, however, there are additional pledges to bond with the practices in accordance with certain codes of conduct, speech and thought. A vow, then, is a restraint from a faulty action, while a pledge or bonding practice (dam-tshig, Skt. samaya) is to act in harmony with such a restraint.

Atisha has said in A Lamp for the Path to Enlightenment (Byang-chub lam-gyi sgron-ma, Skt. Bodhipathapradīpa), 20:

Those who maintain at all times other vows from any of the seven classes for individual liberation have the proper share for the bodhisattva vows; others do not.

This verse does not mean that it is absolutely necessary to have taken one of the seven levels of pratimoksha vows in order to take the bodhisattva ones, although this is the direct implications of the words “others do not.” What is implied is that the ethical self-discipline of keeping one of them makes it much easier to keep the bodhisattva vows since we have already built up the good habit of ethical self-discipline.

Therefore, anyone who has taken one of the seven levels of pratimoksha vows or anyone who has sworn to abandon the ten destructive actions is called someone with this first type of ethical self-discipline and has the foundation for the next two types.

[2] The ethical self-discipline of doing constructive actions to build up the positive karmic force for attaining enlightenment refers to all efforts made at self-discipline to act constructively with body, speech and mind. It included making prostrations and offerings; showing respect and serving those highly realized gurus who have pure bodhisattva vows; listening to, thinking about and meditating on their teachings; learning and then explaining the Dharma to others; and so forth.

[3] The ethical self-discipline of working to benefit limited beings includes everything we do to help others by means of the four ways that gather others under one’s positive influence and the eleven ways of working for the benefit of all limited beings.

The entire bodhisattva behavior can be summarized and condensed into these three categories of ethical self-discipline. In general, all the graded stages of the path to enlightenment are designed to develop and increase as much as possible our mastery of them.

The primary discipline is that of observing the ten constructive actions. We should not reach for advanced ordinations if we cannot adhere strictly to these ten. We try to practice ethical self-discipline to the best of our present ability and pray to be able in the future to observe these vows that are beyond us now.

Patience

Patience (bzod-pa, Skt. kṣānti) is defined as the state of mind in which we do not become disturbed or upset by suffering or by those who do harm. To perfect it does not mean that we no longer have enemies, but rather that we never become angered, discouraged or reluctant to help. If we wish to protect our feet from thorns, it is not feasible to pave the entire surface of the world. We simply cover our feet with leather. Likewise, to protect our minds from anger, we shield it with patience rather than trying to avoid all troublesome or irritation situations.

Shantideva has said in Engaging in Bodhisattva Behavior (sPyod-’jug, Skt. Bodhisattvacaryāvatāra), V.13–14:

Where could I possibly find the leather to cover with leather the whole surface of the earth? But with leather just on the soles of my shoes, it’s the same as having covered the entire earth’s surface.

Likewise, although it’s impossible for me to ward off external events; if I would ward off my mind, what need to ward off anything else?

Also, the entire sixth chapter of Engaging in Bodhisattva Behavior presents the most detailed treatment of patience.

There are many advantages of being patient. We will be able to live in harmony with everyone. Not being nervous, worried or upset ourselves, we will calm others by our mere presence. If we wish to help and make others happy, we cannot accomplish this if we lose our temper.

Tsongkhapa has said in The Abbreviated Points of the Graded Path, 17:

Patience is the best adornment for those with strong force and the foremost of all ascetic practices for those tormented by disturbing emotions. It’s the high-soaring garuda as the enemy of the slithering snake of anger, and the thickest armor against the sharp weapons of abusive words. Realizing this, (the wise) accustom themselves, in various ways and forms, to (wearing) the padding of supreme patience.

The ennobling, impeccable Lama has practiced like that. Let me, too, who strives for liberation, cultivate myself in the same way.

There are three types of patience:

1. The patience of not becoming upset by those who do harm
2. The patience of accepting and enduring our own sufferings
3. The patience of determining (to endure the hardships involved in studying and practicing) the Dharma.

[1] As for the patience of not becoming upset by those who do harm, when someone hurts us, we should try to be patient by remembering the disadvantages and unfortunate consequences of becoming angry. Buddha has said that anger, especially if directed against a bodhisattva, destroys the undedicated positive karmic force of all the constructive actions we have built up over thousands of eons. [As cited by Chandrakirti in “Engaging in the Middle Way” (dBu-ma-la ’jug-pa, Skt. Madhyamakāvatāra), III.6.]

Shantideva has said in Engaging in Bodhisattva Behavior, VI.1:

Whatever generosity, offerings to the Blissfully Gone (Buddhas) and the like, and positive deeds I’ve amassed over a thousand eons – one (moment of) hatred will destroy them all.

Even on a more limited scale, our being angry disturbs everyone around us, including ourselves, and is never of any help. It affects our appearance and makes us look ugly. No matter how beautiful the clothes we are wearing, people will see only our wrinkled, red face and will shrink in revulsion or fear. Good food loses its taste, we are unable to sleep, and we find even our loved ones annoying. And there is not one to blame for all this discomfort but ourselves.

There are many additional methods for developing patience. Suppose someone hits us on the head with a stick. In order to avoid becoming angry with them, we should think that if we were to become angry at all, we should become angry with the immediate cause to our pain, namely the stick. However, this is pointless since it is obvious that the stick did not hit us by itself. The stick was manipulated by the man. Likewise, we should release that it is pointless to become angry with the man, for he was manipulated in the same way by their disturbing emotions and attitudes. Therefore, if we are to become angry at all, it should be with the disturbing emotions themselves and not with the man. By thinking in this way, we should try to dampen our anger.

Moreover, we should realize that the root cause for the harm done to us by others is the harm we had previously done to them. The pain we experience from being hit with a stick, for instance, is merely the negative karmic consequence of our previous destructive actions coming back to us by the law of cause and effect. Why should we become angry with the karmic ripening of our own actions?

[See: Wheel of Sharp Weapons]

To seek retaliation when someone hurts us merely perpetuates an endless cycle of revenge. We should terminate this cycle by practicing the four-guideline types of patience: 

• Target-like patience is developed by thinking that if we have not set up a target, no one will shoot at it. If we had not set up the target of destructive actions in our previous lives, no one would aim maliciousness against us. When we receive some harm or verbal abuse, although this comes from others’ disturbing emotions and attitudes, we should put the main blame on ourselves. Think about what we might have done in a previous life against this type of person that has caused them to retaliate and shoot back at us and then try to eliminate such actions from our behavior. Surely their act is not independent or self-existent, for we must have established a previous karmic relationship with them.
• To cultivate love-and-compassion patience, we should regard anyone who becomes angry with us as a crazy person. Most people are mentally disturbed by their own disturbing emotions and attitudes. There is no need to give them more suffering by our anger; instead, we should feel compassion like a psychiatrist for their patient or a mother for her child having a temper tantrum. If a madman shouts and chases after us, and we shout back in anger, then we are even more insane than he. We should realize that anger is a flash of insanity. In a fit of anger, someone will smash their most valued possession and sometimes will even commit murder or take their own life. Seeing how they are bringing more suffering upon themself and may fall to an unfortunate rebirth, we should develop compassion.
• Teacher-and-disciple patience is cultivated by thinking about how a disciple cannot learn without a teacher. If no one tests us, how can we develop patience? It is only by continual exposure to trying situations that we can attain this far-reaching attitude. Therefore, we should regard anyone who hurts us as a teacher of patience. Take their harm as a challenge to our commitment to enlightenment and regard it as an opportunity to prove our courage. We should consider criticism and so forth as the blessings of the gurus and learn from it about our own shortcomings. In this way we can turn criticism into a means for overcoming suffering and attaining enlightenment.
• Sphere-of-voidness patience comes from meditating upon how we, the person who harms us and the harm itself all lack true independent existence. They only appear to be truly concrete because of our unawareness of grasping for true “enemies” and so forth. Because Buddhas lack this unawareness, they have no enemies. Thus, we should view all harm as if occurring in a dream, and in this way, we will see the pointlessness of becoming angry or upset.

[2] With the patience of accepting and enduring our own sufferings, we not only are unattached to our own happiness, but we view our suffering as something worthwhile. We devote ourselves to learning from our suffering, accepting it as a medicine, not as an unwelcome burden. We should think of all the hardships we must endure for the sake of learning the Dharma, as well as all sickness, unwanted enemies and even our suffering in our dreams, as the causes and opportunities to exhaust our previously built-up negative karmic potentials. In fact, we should transform all these afflictions into sources of insight helpful to our learning of the Dharma. Understanding this, we should try to increase our patience by thinking about the detrimental aspects of uncontrollably recurring rebirth and having compassionate thoughts toward others who might be similarly suffering.

If we are cold and have warm clothing, we should put it on. However, if we have nothing warm to wear, worrying about it will not make us more comfortable. Even when we are in pain, we should not be depressed. Rather, we should rejoice by thinking that we are now exhausting in this lifetime negative karmic potentials that might have ripened in the far more miserable experience of an unfortunate future rebirth state. For example, if a man who is about to be executed has his sentence commuted to merely having his hand cut off, he should be grateful and rejoice. When we are in pain, we should remember that suffering also has its good points.

Shantideva has said in Engaging in Bodhisattva Behavior, VI.72:

Why would a man about to be put to death be unfortunate if, by having his hand chopped off, he were spared? So why would I be unfortunate if, through human sufferings, I were spared joyless realms?

Shantideva has said in Engaging in Bodhisattva Behavior, VI.21:

Furthermore, there are advantages to suffering: with agony, arrogance disappears; compassion grows for those in recurring samsara; negative conduct is shunned; and joy is taken in being constructive.

[3] The patience of determining to endure the hardships involved in studying and practicing the Dharma refers to such things as meditating on the importance of acting constructively, examining in meditation the good qualities and advantages of the Three Rare and Supreme Gems, the full enlightenment of Buddhahood and the path that will lead us there. It also refers to meditating on the meaning of deep awareness of voidness and the widespread action of bodhichitta as taught in the Tripitaka and, as we are now doing, trying to become certain about the words and meaning of the lam-rim teachings.

When studying the Dharma, we must be patient about the long period of time required for learning it. We must patiently listen to our guru with single-pointed attention, thinking about the meaning of what we are being taught. When meditating, we must sit in the proper posture, enduring hunger and thirst. If we are willing to undergo the pains of surgery in order to eliminate a physical disorder, we should endure whatever difficulties are involved in attaining enlightenment. This, then, includes both the patience of enduring our own sufferings and the determination to bear with the hardships involved in studying the Dharma. 

Conclusion

When Atisha went to Tibet, he brought his cook with him from India. This cook was very stubborn and self-willed. He always did things the way he wanted regardless of Atisha’s wishes. Even when he did what was asked, he rarely did it correctly. When his Tibetan disciples questioned Atisha as to why he had brought this troublesome man with them, the master replied, “Oh, this man is not merely my cook. They are my teacher of patience.”

One day, Atisha was having lunch with a large group of Tibetans. Upon finding a small stone in his soup, he tried out his newly learned Tibetan and exclaimed, “There’s a boulder in my soup!” The Tibetans rolled on the ground in laughter. Atisha then declared, “At last I can send my cook back to India. You Tibetans will now serve as my teachers of patience.” 

Joyful Perseverance

Joyful perseverance or enthusiastic effort (brtson-’grus, Skt. vīrya) is defined as the state of mind in which we take pleasure in doing constructive actions. Its advantages are that with strong will, determination and enthusiasm we can overcome any obstacle on the path to enlightenment.

Tsongkhapa has said in The Abbreviated Points of the Graded Path, 18:

Once you suit up with the armor of unswayable, resolute perseverance, your proficiency in the scriptures and in their realization grow full like the waxing moon. All your pathways of behavior take on a meaningful purpose, and you bring whatever you start to their task’s end, just as you’ve wished. Realizing this, the Triumphant One’s offspring set into motion great waves of perseverance, washing away all laziness.

The ennobling, impeccable Lama has practiced like that. Let me, too, who strives for liberation, cultivate myself in the same way.

Joyful perseverance is divided into two sections:

• The three kinds of joyful perseverance
• The three kinds of laziness interrupting joyful perseverance.

The three kinds of joyful perseverance are:

1. Armor-like joyful perseverance
2. Joyful perseverance of doing constructive actions to build up the positive karmic force for enlightenment
3. Joyful perseverance of working to benefit limited beings.

[1] The First Panchen Lama has illustrated armor-like joyful perseverance in the Lama Chopa, 104:

Inspire us to perfect far-reaching joyful perseverance that even if, for the sake of each limited being, we must remain for an ocean of eons in the fires of an Uninterrupted Hell, with compassion, we remain undiscouraged and strive ever onward for supreme enlightenment.

The willingness to be born in the joyless realms for millions of eons for the sake of others is said to be like armor. This is because if our faith and enthusiasm are unshattered when we think of this prospect, then short-term difficulties along the path will not be a hindrance.

The longer we expect enlightenment to take, the quicker it comes. However, if we expect it immediately, it may take forever. This is because those who are anxious for instant enlightenment are basically selfish, wishing to achieve perfection easily without any effort. They are not really interested in helping others. If, however, we are willing to work for others, accumulating positive karmic force as Shakyamuni Buddha did over three countless eons, our measureless compassion will speed us toward our goal, and we will have armor-like protection against all. 

(2) The joyful perseverance of doing constructive actions to build up the positive karmic force for enlightenment includes exerting ourselves enthusiastically in strengthening the networks of positive force and deep awareness, prostrating, giving offerings, practicing the six far-reaching attitudes and so forth.

(3) Joyful perseverance of working to benefit limited beings refers to joyful exertions of effort in the four ways that gather others under one’s positive influence and the eleven ways of working for the benefit of others.

It may seem that since the last two types of joyful perseverance and ethical self-discipline, as well as the third type of patience are all in reference to the sense actions, they are identical. However, this is not the case. With joyful perseverance we take pleasure in addition to whatever efforts we exert. With patience we wish to endure whatever hardships are involved. With ethical self-discipline we wish to abandon all detriments to self-discipline. The difference among these three are made according to these points.

The Three Kinds of Laziness Interrupting Joyful Perseverance

The three kinds of laziness are:

1. The laziness of procrastination (sgyid-lugs-pa’i le-lo)
2. The laziness of being attached to trivial matters (bya-ba ngan-zhen-gyi le-lo)
3. The laziness of feelings of inadequacy (zhum-pa’i le-lo).

[1] Often we may realize that we have disturbing emotions and are suffering – and we may even know the appropriate opponents to apply – but we do not do anything about it. Unwilling to act immediately, we delay for days and let the time accumulate. This state of mind in which we put off doing constructive actions until later is called the laziness of procrastination. As an opponent, we should meditate on death, impermanence and the difficulty and importance of obtaining a fully endowed human form.

[2] Because of attachment, we may engage in many worldly activities for purposes that are contrary to the Dharma and opposed to bodhichitta motivation, or as a distraction from Dharma pursuits. Such activities include exchanging presents, staying with misleading friends and coming under their detrimental influence, indulging in idle talk about gambling, drinking, sex and so forth. Engaging for worldly purposes in such occupations as farming, selling, tailoring, being a blacksmith, spinning wool and so forth, as well as committing destructive actions without feeling regret, are also considered examples of the laziness of being attached to trivial matters of samsara.

Exertion of effort on all such mundane pursuits is not called joyful perseverance. Rather it is called forced effort, as we are compelled to engage in them by our own unawareness and disturbing emotions. As an opponent, we should think about how these worldly activities can never bring us lasting pleasure. They are only causes for further suffering. In this way we should turn away from being attached to them.

[3] “How can such a person as myself possibly become a Buddha?” “How can I possibly help all limited beings?” “How can I possibly give away my head, arms or legs to others?” Cowardly shrinking away from such acts, because we think that someone like ourselves cannot possibly do them, is an example of laziness due to the feelings of inadequacy.

To counter this, think how merchants and farmers, who work very hard on tasks of limited significance, can endure hardships for so small a profit. Why then should we not make effort for the sake of attaining the full enlightenment of Buddhahood in order to be able to benefit all limited beings? In fact, we should think that even if we have to spend an entire lifetime to understand each one of the points of Buddha’s teachings, we would gladly endure all this to be able to help others out of their suffering. In this way we should counter all cowardly feelings of inadequacy.

We should further consider how Buddhas were not always enlightened. At one time they, too, were rough and uncultivated, bound to the wheel of uncontrollably recurring rebirth. It was through their own enthusiastic efforts that they were able to achieve their attainment.

Shantideva has said in Engaging in Bodhisattva Behavior, VII.17–19:

Never get discouraged by thinking, “How can there be enlightenment for me?” For the Speaker of Truth, the Thusly Gone (Buddha), has pronounced this truth, like this:

“Even those who’ve become gnats, mosquitoes, hornets, and worms likewise too, shall attain unsurpassable enlightenment, so hard to attain, by generating the force of zestful vigor.”

 (How much more so for) someone like me, having (Buddha) nature and born as a human, able to perceive what’s of benefit or harm! Why shouldn’t I reach enlightenment, so long as I don’t quit bodhisattva behavior?

It is a poor excuse to say we cannot attain enlightenment because we are unable to cut off a piece of our leg as Asanga did to feed the worms. This is not expected of anyone on an ordinary level. There are plenty of practices that we are capable of performing now, which we do not; therefore, we should not lament about what we are unable to do at present. For inspiration, we should consider how what is difficult for us now will not always be so as we progress along the path. Arya bodhisattvas, having achieved bare cognition (mngon-sum, Skt. pratyakṣa) of voidness, do not experience suffering when they have unpleasant contact with painful objects. Being thus unhampered by concern for their own difficulties, they can think to offer their flesh or even travel to the joyless realms and work compassionately for the sake of those there. It does not matter to them how long it takes to achieve enlightenment, nor does the countless number of limited beings depress them. The more beings there are, the more objects of compassion they have and, correspondingly, the more objects from which to build up positive karmic force. Thus, we should strive to overcome any feelings we may have of inadequacy.

In short, being motivated by our development of bodhichitta, we should try to exert as much effort as possible in joyful perseverance concerning all aspects of virtue. We should never practice Dharma out of obligation, but with pure joy thinking about the benefits of so doing and about the disadvantages of not. If, like children playing the sand, we never tire of our practice, we will make much progress. However, we must always apply skillful means. If we become tired physically or mentally, we must take a break and rest. Otherwise, if we overexert ourselves, our enthusiasm will be destroyed, and we will resent our practice. However, once we are rested, we should resume our constructive activities with renewed vigor.

We should never be satisfied with our old level of achievement. Do not think, “Now I have done enough for this lifetime.” We should always allow ample room for more progress. Our Dharma practice should be like the steady flow of a river and not sporadic. We should not be a fanatic one-day and then do nothing the next. Know our capacity and be consistent. It is not necessary to practice incessantly, but we should be persistent. 

Many masters have said that if we follow a realistic method, we will gain realistic fruits; however, from a fantasy method, we will only reap fantasy results. Therefore, we need to be reasonable and logical about the methods we follow. We do not think to cut ourselves off completely from the world as if we were not of the world, locking ourselves in a dingy room and maintaining a starvation diet. Dharma practice is not intended to impress others, but to protect ourselves from the destructive actions so that we can be of the most help. Thus, joyful perseverance and a realistic attitude are truly like armor to protect ourselves in the battle against disturbing emotions and attitudes so that we will not be overcome by difficult circumstances.

The four supporting factors, then, for joyful perseverance are: 

• The intention to achieve our goals and to build up the causes for achieving it
• Self-confidence and steadfastness in our efforts
• Taking joy in whatever we are doing
• Knowing when to take a rest.

Shantideva has said in Engaging in Bodhisattva Behavior, VII.31:

The supporting forces for fulfilling the aims of limited beings are strong intention, steadfastness, delight, and letting go. Strong intention is developed from the dread of suffering and by reflecting on its benefits.

Therefore, before we undertake any virtuous venture, we should consider what its results might be so that we will not have any second doubts. Then we should examine ourselves honestly to see if we can accomplish it. If we feel we cannot, it is best not to undertake it at all. To do something only halfway and then give up establishes a very self-defeating habit of unproductivity. However, if we believe we can see a task through to the end and do it well, we should undertake it with self-confidence and remain steadfast. If we take joy in the work and know our own limits, how to pace ourselves and when to take a break, we can be sure to accomplish anything, even enlightenment. And it is very true that with familiarity, anything becomes easy. [As cited by Shantideva in “Engaging in Bodhisattva Behavior,” chapter 7.]

Mental Stability

Mental stability (bsam-gtan, Skt. dhyāna) is defined as the state of mind in which we are able to focus our attention single-pointedly on any constructive object, without allowing it to wander. The term “mental stability” is often used synonymously with the term “absorbed concentration” (ting-nge-’dzin, Skt. samādhi).

Tsongkhapa has said in The Abbreviated Points of the Graded Path, 19:

Mental stability is the king wielding power over the mind. Fix it and it remains immovable like the Powerful Lord of Mountains. Project it and it engages in all constructive aims. It induces an exhilarating sense of feeling physically and mentally fit. Realizing this, the yogis with powerful command continuously devote themselves to absorbed concentration, overcoming the enemy, mental distraction.

The ennobling, impeccable Lama has practiced like that. Let me, too, who strives for liberation, cultivate myself in the same way.

There are three classifications of mental stability:

1. The two divisions according to their nature
2. The three divisions according to their affiliation
3. The three divisions according to their function.

[1] The two divisions according to their nature are:

• Mundane mental stability (’jig-rten-pa’i bsam-gtan, Skt. loka-dhyāna)
• Supramundane mental stability (’jig-rten-las ’das-pa’i bsam-gtan, Skt. lokottara-dhyāna).

The former is that of ordinary beings, while the latter is that of aryas, those who have attained bare cognition of voidness.

[2] The three divisions according to their affiliation are:

• Shamatha
• Vipashyana
• The mental stability that harmoniously combines the two.

[3] The three divisions according to their function are:

• The mental stability that gives us an exhilarating sense of fitness
• The mental stability that brings us all other advantages (besides the exhilarating sense of fitness)
• The mental stability to work for the benefit of limited beings.

As a result of the first, our bodies feel as light as a feather, and our minds have great flexibility and can be used for any virtuous purpose we wish. The second type helps us develop bodhichitta, clairvoyance and other types of advanced awareness (mngon-shes, Skt. abhijña, clairvoyance). The key to being able to read others’ minds in order to know the best method to help them is pure concentration without thoughts of ourselves. The third type refers to concentration on the eleven ways of working for the benefit of all limited beings. We cannot truly help others if our minds constantly wander to extraneous thoughts.

However, we should not overestimate the importance of advanced awareness and become attached to it. Geshe Chengawa has said:

Just to know the order of procedures of how to extricate ourselves from our uncontrollably recurring problems is much better than any clairvoyance.

Thus, we should not strive to develop mental stability merely for the mundane attainments of clairvoyance and so forth, or for the bliss that it brings as a side effect. Rather, we should train ourselves conscientiously so that with fewer distractions we will be able to increase the force of our constructive actions. In this way we can make all our actions of body, speech and mind meaningful as we will have full awareness at all times of what we are doing, saying and thinking.

Discriminating Awareness

Discriminating awareness (shes-rab, Skt. prajñā, wisdom) is defined as the state of mind that can discern correctly all knowable phenomena and the actual way in which they exist. Without it, the other five far-reaching attitudes will not be complete. For instance, with bare cognition of voidness, arya bodhisattvas are able to overcome all attachment and engage in the advanced practices of generosity, such as giving away their body, without experiencing any hindering feelings of suffering. Without such discriminating awareness, a monk will be inflexible and consider his vows as truly independent. He will be unable to discriminate when normally prohibited actions are allowed by the necessity of a situation. For instance, although a monk is forbidden longingly to touch a woman, he must save one who is drowning.

Impatience is due to a lack of awareness. Not understanding the true nature of things, we become angry and upset over trivial matters. If we are unable to discriminate between the advantages of joyful perseverance and the shortcomings of laziness, we will make little progress in our practice. Even though we may attain absorbed concentration on the mind itself, we may lack the discriminating awareness of voidness that understands the true nature of this state. Then we will be drawn to the plane of sensory desires if we become attached to bliss, to the plane of ethereal forms if we become attached to its clarity, and to the plane of formless beings if we cling to its starkness. Therefore, discriminating awareness must always complement skillful methods, namely these five far-reaching attitudes.

Furthermore, with discriminating awareness we can understand how the various traditions of Buddhism all have one aim within a diversity of skillful methods. In some scriptures Buddha said there was truly established existence, while in others he negated it. Without discriminating awareness, we will not understand the skillful means with which the Buddha taught different explanations to suit various disciples. We will think that Buddha was self-contradictory, and we may abandon the Dharma through advancing sectarianism. It is because of our lack of discriminating awareness and our naivety that we continually find fault with others. For a person with discriminating awareness, everyone becomes their guru. However, someone who is closed-minded cannot learn anything from anyone, not even from an enlightened being. Therefore, by remembering its advantages, we should try to cultivate the wisdom of discriminating awareness.

Tsongkhapa has said in The Abbreviated Points of the Graded Path:

(20) Discriminating awareness is the eye for (seeing) the profound view of the nature of reality. It’s the pathway of mind for extracting the root of compulsive existence. It’s the treasure of good qualities praised in all the scriptural pronouncements and is renowned as the best of lamps for dispelling the darkness of naivety. Realizing this, those who are wise and who wish liberation enhance, with all effort, that pathway-mind.

The ennobling, impeccable Lama has practiced like that. Let me, too, who strives for liberation, cultivate myself in the same way.

(21) Single-pointed stability of mind, on its own, lacks the perception that’s able to sever the root of recurring samsara; while discriminating awareness, parted from a stilled and settled pathway (of shamatha), cannot reverse disturbing emotions and attitudes, no matter how much it analytically discerns. But, when the discriminating awareness that’s totally decisive about the way things are mounts the horse of an unwaveringly stilled and settled shamatha mind, then, destroying all focal supports of grasping for extreme views with the lance of Madhyamaka logic, devoid of extremes, this wide-ranging discriminating awareness that analytically discerns, in a correct manner, expands the intelligence to realize the nature of reality.

The ennobling, impeccable Lama has practiced like that. Let me, too, who strives for liberation, cultivate myself in the same way.

There are three types of discriminating awareness:

1. The discriminating awareness that understands the deepest level
2. The discriminating awareness that understands the conventional level
3. The discriminating awareness that understands how to work for the benefit of limited beings.

[1] The discriminating awareness that understands the deepest level is the understanding of voidness, the actual manner in which all things exist, void of truly established existence. 

[2] The discriminating awareness that understands the conventional level refers primarily to mastering the five major fields of knowledge. By knowing medicine, art and technology, languages, logic and so forth, we will be more versatile and capable of helping others.

The five major fields of knowledge (rig-gnas che-ba lnga) are: 

• Art and craftsmanship (bzo rig-pa, Skt. ṡilpa-vidyā)
• Medicine (gso-ba rig-pa, Skt. cikitsā-vidyā)
• Languages and grammar (sgra rig-pa, Skt. ṡabda-vidyā)
• Logic (gtan-tshig rig-pa, Skt. hetu-vidyā)
• Inner or exceptional self-knowledge (nang-rig-pa, Skt. adhyātma-vidyā).

[3] The discriminating awareness that understands how to work for the benefit of limited beings refers to the eleven ways of working for the benefit of all limited beings (sems-can-gyi don-byed-pa bcu-gcig), namely eleven types of persons that we would help:

1. Working to benefit those who are suffering
2. Working to benefit those who are bewildered about the means (to help themselves)
3. Working to benefit those who have previously helped us (by balancing their kindness)
4. Working to benefit those who are pressed with fear (by rescuing them from being killed or injured)
5. Working to benefit those who are obsessed with mental grief (by consoling them)
6. Working to benefit those who are poor and needy (by giving them material aid)
7. Working to benefit those who are attached to us and who wish to be with us (by showing them the Dharma)
8. Working to benefit others in accordance with their preferences and wishes
9. Working to benefit those who lead upright lives (by praising and encouraging them)
10. Working to benefit those who lead perverse lives (by showing them the path of constructive actions)
11. Working to benefit others by using extraphysical powers (if we possess them, to prove the validity of the Dharma if all other methods fail).

[As cited by Tsongkhapa in “An Explanation of Bodhisattvas’ Ethical Discipline: The Main Path to Enlightenment” (Byang-chub sems-dpa’i tshul-khrims-kyi rnam-bshad byang-chub gzhung-lam).]

[8] Working to benefit others in accordance with their preferences and wishes is explained as follows: if, for instance, someone wishes to take lay ordination vows, we should help them to do so, but if not, we should never pressure or force them. We should go along with whatever another person wants to do so long as it does not involve destructive actions, trying to help them achieve a positive result. In other words, use their chosen course to bring them insight into the Dharma or to benefit them in any other way. This, then, involves skill in means (thabs-mkhas, Skt. upāya-kauśalya, skillful means), that is the ability and skill to teach others the Dharma by the most effective means suited to them.

Conclusion

Without the great light of discriminating awareness, we cannot be rid of unawareness, which binds us to the wheel of uncontrollably recurring rebirth, bringing us our disturbing emotions and suffering. Therefore, it is important to recognize the nine causes that perpetuate our unawareness: 

• Misleading friends who draw us away from our study and practice
• Laziness
• Addiction to excessive sleep
• Dislike for discriminating awareness, not caring to examine or analyze things
• Not wishing to explore new areas of knowledge
• Pretentious pride, feeling that we know everything
• Holding distorted views
• Feeling incapable, underestimating our own abilities
• Not showing respect for those who are wise.

On the other hand, the causes for developing discriminating awareness are the guidance of a spiritual master and the powers of hearing, thinking and meditating. Meditation on wisdom should not be pursued as if it were independent of study. We will not know how to meditate if we have not listened to a guru’s instructions or read the scriptures about the subject of meditation. Therefore, as discriminating awareness is based on knowledge and meditational experience, we should learn the teachings and put them into practice as much as we can. Our development of insight will be speeded by our accumulation of positive karmic force. Thus, to follow a balanced practice of discriminating awareness and skillful methods, we need to cultivate all six far-reaching attitudes.

It is not necessary to master everything immediately. A rough acquaintance with each of the far-reaching attitudes will suffice to begin. Although it does not matter whether our clothes are of silk or burlap, if we have five shirts and no pants we cannot go outside. Likewise, whether our cultivation of discriminating awareness and skillful methods is rough or fine, we must strive to perfect them jointly, step by step, in order to reach our goals.

Summary of the Six Far-Reaching Attitudes

Many lifetimes are required to complete the bodhisattva’s practice. Therefore, it is important to take repeated rebirth as a human being fully endowed with the eight favorable qualities for Dharma study and practice, which are the ripened fruits of constructive actions. As a result of generosity, we will be born wealthy and thus can help others and ourselves. Ethical self-discipline is the main cause for a precious human rebirth. If we are ugly and repulsive, we will not be able to reach others so easily. Patience results in being handsome and appealing. To be able to complete our constructive undertakings successfully follows from joyful perseverance. However, even with these favorable qualities, we may have many disturbing emotions and attitudes. The ability to be aware of them comes from mental stability and the capacity to destroy them from the practice of discriminating awareness. Therefore, we should not deplete our present store of positive karmic force without gathering more. We should pray to continue to have such human rebirths and to be able to use them to benefit others.

Through generosity we can help the poor. If their standard of living were to be raised and their gross hardships alleviated, they would be receptive to spiritual practices. In order not to harm others, we need ethical self-discipline, and to endure whatever difficulties they may give, we must have patience. We will need encouragement to help others, and therefore joyful perseverance is essential. But as some may be difficult to convince, we will need the extraphysical and sensory powers that come from mental stability. Foremost, we need discriminating awareness to cut off all doubts and attain enlightenment for everyone’s sake.

Thus, the six far-reaching attitudes are essential for all Mahayana practices, both on the sutra and tantra paths, and their order is significant. Generosity must be practiced without seeking wealth in return or becoming agitated if we lose what we have. If we have the capacity to do this, we will be able to cultivate the ethical self-discipline not to harm others. On the basis of such ethical behavior, we will have the patience not to be affected by mischief from others. With such patience we will have great joyful perseverance for constructive actions. With such enthusiasm we will not be depressed. When we like what we do, we can develop concentration without ever being tired. When we are able to concentrate, discriminating awareness comes easily.

Furthermore, when practicing generosity, we should try not to be distracted by desirable objects. Ethical self-discipline helps to limit these distractions. Patience helps improve our courage not to be overwhelmed by how many limited beings there are. Joyful perseverance gives us a sense of reality: we cannot eliminate everyone’s suffering with one positive act. It provides the strength to carry on by ourselves, even for lifetimes, without relying on anyone. With mental stability we can detect all our weaknesses and disturbing emotions and destroy them with discriminating awareness. Thus, the six far-reaching attitudes are very important as we progress along the path.

These six are also useful for combating specific obstacles that may arise, namely attachment, discouragement and confusion. To overcome selfish clinging to wealth and possessions, we should practice generosity and give them away. If we are attached to our home or our bodies, the ethical self-discipline of the progressive stages of vows will help us become detached. Patience alleviates the discouragement that comes from their being so many troublesome people who are so difficult to influence or tame. Sometimes we become overwhelmed by the constructive practices. There is so much to be done, and our minds become smothered by tasks we cannot immediately accomplish, and we long to withdraw. Such feelings of desperation are fought with joyful perseverance and a realistic attitude. When we have great confusion within ourselves and feel we are losing our sanity, the best remedies are concentration and discriminating awareness. In this way the far-reaching attitudes have a very practical application for overcoming mental problems.

Finally, it is important to see how the far-reaching attitudes form a basis for one another. If we can practice generosity, we will be able to limit our attachment. If we can control our selfish clinging to wealth, we can control our attachment to other things and thus ethical self-discipline becomes easy. With strong ethical self-discipline, we become introspective and naturally more patient. It is rare that people with patience find any task difficult, and therefore joyful perseverance follows automatically. With frequent enthusiastic practice, we will develop our power of concentration. Then from concentration will come the stimulation and ability to search for the truth beyond appearances, and this will spur us on to discriminating awareness. Thus, understanding how the far-reaching attitudes all fit together harmoniously, complementing and supporting each other, we should not be negligent in practicing any of them.

Bodhisattvas should always make great efforts to help other limited beings. Therefore, they should try to ripen the mental continuums of others by means of the four ways that gather others under one’s positive influence (bsdu-ba’i dngos-po bzhi, Skt. catvāri saṃgraha-vastūni, four ways of gathering disciples):

• In order to lead people onto the correct stages of the path to enlightenment, we should first make them happy by being generous (sbyin-pa, Skt. dāna), giving them material things, which basically everyone likes. In this way we attract others to us.
• Speaking kindly (snyan-par smra-ba, Skt. priya-vāditā) and wisely means explaining the Dharma to our disciples in terms commonly understood by worldly men. Primarily it means explaining the Dharma in accordance with the interests, idiosyncrasies and mental capacities of each disciple.
• Giving encouragement (don spyod-pa, Skt. artha-caryā) means causing our disciples to start practicing the stages for training their minds in accordance with the path of Dharma. Each must be taught the practices suited to their own capacity and interests.
• Setting ourselves as an example (don-mthun-pa, Skt. samānārthatā) means practicing the Dharma ourselves exactly as we have explained it to others. Therefore, we should work for the benefit of other limited beings by means of these four ways that gather others under one’s positive influence.

[As cited by Nagarjuna in “A Precious Garland” (Rin-chen ’phreng-ba, Skt. Ratnāvalī), 133.]