The Six Perfections of generosity, ethical discipline, patience, enthusiastic effort, concentration, and wisdom are practiced by Bodhisattvas who have the supreme intention of attaining enlightenment for the sake of others. These six are perfections because they give rise to complete enlightenment. Practice of them also insures the attainment of an excellent body and mind in the future and even more favorable conditions for effective practice than those we enjoy at present. Generosity leads to the enjoyment of ample resources, ethical discipline gives a good rebirth, patience leads to an attractive appearance and supportive companions, enthusiastic effort endows the ability to complete what is undertaken, fostering concentration makes the mind invulnerable to distraction, and wisdom discriminates between what needs to be cultivated and what must be discarded and leads to greater wisdom in the future.

This short gem of a book shows how distorted perceptions and disturbing emotions--arising from our misunderstanding of reality--can be completely uprooted, resulting in freedom from suffering.

Recognizing their true potential and letting go of everything which could hinder them on their spiritual journey, Bodhisattvas entrust themselves to the path taught by the Buddha. Resisting disturbing emotions, they learn to respond to difficult situations in a constructive way. Fully understanding the nature of reality and the illusion-like nature of pleasure and pain, they overcome clinging attachment and aversion. In these ways, Bodhisattvas come to cherish living beings as the source of all happiness and are ultimately able to work solely for the good of all. Gyelsay Togmay Sangpo wrote "The Thirty-Seven Practices of Bodhisattvas" in the fourteenth century. His succinct and simple verses of advice summarize the quintessence of the Mahayana path to perfection. Geshe Sonam Rinchen's oral teachings elucidate these practices for the modern reader and show how we can transform our actions, feelings, and ways of thinking to become Bodhisattvas ourselves.

Before the Dalai Lama bestows the Bodhisattva vow, he often teaches the short text known as the Twenty Verses on the Bodhisattva Vow by the Indian master Chandragomin. Chandragomin's text discusses some of the most important features regarding the vow, such as from whom it should be taken, how one should prepare for receiving it, what constitutes transgressions of the vow, and how they should be purified. In clear and accessible terms, Geshe Sonam Rinchen explains how to take and then safeguard the Bodhisattva vow.

Atisha, the eleventh-century Indian Buddhist scholar and saint, came to Tibet at the invitation of the king of Western Tibet, Lha Lama Yeshe Wo, and his nephew, Jangchub Wo. His coming initiated the period of the second transmission of Buddhism to Tibet, formative for the Sakya Kagyu and Gelug traditions of Tibetan Buddhism. Atisha's most celebrated text, "Lamp for the Path to Enlightenment," ""sets forth the entire Buddhist path within the framework of three levels of motivation on the part of the practitioner. Atisha's text thus became the source of the lamrim tradition, or graduated stages of the path to enlightenment, an approach to spiritual practice incorporated within all schools of Tibetan Buddhism.