These 10 Bonpo perfections can be compared to the 10 Mahayana perfections which, more than likely, are derived from them:

1. Generosity (sbyin-pa, Skt. dana), the mental urge (sems-pa, Skt. cetana) that leads bodhisattvas to wish to give to others all that is theirs -- their bodies, material wealth, and the roots of their constructive actions. Giving these "roots" means dedicating the positive force of their constructive actions for the benefit of others.

2. Ethical self-discipline (tshul-khrims, Skt. shila), the mental urge that leads them to safeguard the actions of their bodies, speech, and minds. This urge comes from having turned their minds away from any wish to cause harm to others and from the disturbing and destructive mental factors that had motivated them to harm others.

3. Patience (bzod-pa, Skt. kshanti), the mental urge that leads them to be unperturbed by those who do harm and by suffering. With this urge, bodhisattvas never become angry.

4. Joyful perseverance (brtson-'grus, Skt. virya), the mental urge that leads them to have zestful vigor (spro-ba, Skt. utsaha) for being constructive. With this urge, bodhisattvas never are lazy.

5. Mental stability (bsam-gtan, Skt. dhyana, concentration), single-pointed placement of their minds on any constructive focal object, without any wandering. It is a stable state of mind that is not only free of flightiness and dullness, but is also not distracted by any disturbing emotion. In advanced states of mental stability, other mental factors, such as feelings of happiness, also do not distract the mind.

6. Discriminating awareness (shes-rab, Skt. prajna, wisdom), the mental factor that makes correct differentiations among phenomena.

7. Skill in means (thabs-mkhas, Skt. upaya), the special discriminating awareness concerning the most effective and appropriate internal methods for actualizing the Buddha's teachings and the most effective and appropriate external methods for ripening limited beings (making them ripe for attaining liberation and enlightenment).

8. Aspirational prayer (smon-lam, Skt. pranidhana), the aspiration never to be parted from a bodhichitta aim in all their lifetimes and for the continuity of their far-reaching activities for benefiting all beings never to be broken. This mental factor is a special discriminating awareness concerning phenomena toward which to aspire.

9. Strengthening (stobs, Skt. thabs, strength), the special discriminating awareness employed for expanding their discriminating awareness and not letting it be crushed by countering factors, such as attachment to anything. There are two types: (a) far-reaching strengthening through thorough analysis (kun-brtags-pa'i stobs) and (b) far-reaching strengthening through (stabilizing) meditation (bsgoms-pa'i stobs).

10. Deep awareness (ye-shes, Skt. jnana), the special discriminating awareness employed for having the defining characteristic of all phenomena as voidness integrate fully with their minds. With full integration, bodhisattvas will gain simultaneous and equal awareness of the two truths about everything: superficial truth (kun-rdzob bden-pa, Skt. samvrttisatya; conventional truth) and deepest truth (don-dam bden-pa, Skt. paramarthasatya; ultimate truth).

Sources: Berzin Archives