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King of Samadhi Sutra

Khenchen Thrangu Rinpoche
Oral commentaries given in Rinpoche's monastery in Boudhanath, Nepal January 1993 Eric Schmid - Translator
Sutra teachings are not always clear. That is why the studying of the Treaties or Sastras, the commentaries of the words of the Buddha written by the realized past masters, is emphasized. Even more emphasis is placed on the oral instructions of one's guru, as in the dohas of the past realized beings. These are direct explanations on how and what to practice. The sutra is used in support to the oral instructions within the Mahamudra lineage. This particular sutra, The King of Samadhi, was taught directly by the Buddha, after the great bodhisattva, Youthful Moonlight, requested this teaching. Youthful Moonlight reincarnated as Gampopa, one of the founders of the Kagyu lineage, so the teachings are continuous through to the present lineage. Gampopa gave the oral instructions on mahamudra to his students, they practiced in accordance with these instructions, their experience and their realization became perfected and the lineage continued in this way from teacher to student until today. Rangjung Dorje, the Third Karmapa, included this sutra as well as other sutras, such as the Prajnaparamita and the Abhidharma and others, in the curriculum of study, within the Kagyu monasteries. The first chapter is describing the setting in which these teachings were given, and how the bodhisattva promised he will continue to give this teaching to future generations. It starts with a question from the bodhisattva to the buddha. How to cultivate all the enlighten qualities? The Buddha replies, "If a bodhisattva possesses one quality, all the negative emotions will be removed." What is this quality? The King of Samadhi. The style of the teaching is to use extensive but clear words. In the last chapter (number 42 of this sutra) the Buddha answers all the three hundred or more questions. The second chapter covers the past lives of the Buddha and how he received the vast teachings. We as practitioners within the mahamudra system must place great emphasis on cultivating devotion and strong trust in our personal teacher and all the masters of the lineage as the Buddha describes in this sutra, in order to develop devotion. The Buddha explains in this chapter how he served his former masters with performing offerings and generosity and how he received the great teaching of samadhi. When we are engaged in the preliminary practices and especially the practice of Guru Yoga, these practices make it possible for the samadhi in our mind stream to be realized and strengthened. Also within the lineage chant, it makes mention that "devotion is the head of meditation, it is taught." Without strong faith and devotion it is not possible to progress in samadhi and mahamudra. In Lord Buddha's past lives he made vast offerings and with his devotion, he was able to open himself to his teachers. He was able to realize the nature of samadhi. Anyone can make these imaginary offerings, and by offering in this way, we are able to gather the same merit as the Lord Buddha did. The third chapter is the praising of the qualities of the buddha and the practice in the training of samadhi. It is through the practice that we will achieve these same qualities as the buddha. It

which is obviously. These are some of the qualities that the Buddha is describing when in samadhi. When our state of mind is extroverted we are within one of the three states of ignorance. When looking inwardly what is this consciousness of the mind? When we do this we are unable to find anything. Then the Buddha gave the advice. Look into the desire and it becomes naturally liberated. forms the background for the mahamudra practice. In this sutra there are some words to describe this emptiness. in order to eliminate our own obscurations. We're working directly with our own mind. this needs to be cultivated. "What is samadhi?" And the Buddha gives a clear definition of what it is. This teaching. Melodious Splendor. You should not just leave it here as heard and understood. such as attachment and desire. the King of Samadhi Sutra. The fifth chapter is a story told by the Buddha. The primary difference between the sutra approach and the approach of the vajrayana is that in the sutra approach. From the power and the truth of the teachings this will be experienced through deep trust and confidence. utterly empty. Next the wisdom or the Buddha Nature is taught. The person doesn't know its there and they continue to suffer until some other person points out to him that the gold is located below the house. The bodhisattva Youthful Moonlight asked the Buddha. gave teachings and from those teachings the Buddha understood the state of . we take direct experience as our path. The next section explains the meaning of samadhi in this sutra to be the same as the samadhi within the mahamudra system. He met with the Buddha called Melodious Splendor. The only difference is in how the instructions are given. the dullness is also cleared away. samadhi. the ignorance is cleared and this sutra is describing this. in one of his former lives. Within the state of samadhi you are not using intellectual mind. The mind is nothing other than this emptiness. to have strong faith and devotion with confidence in the teachings and the teachers. What the Lord Buddha is teaching is that all beings have this basic nature and we don't recognize it until someone teaches this nature to us. Just like the mahamudra system. what is being taught is to realize the definite state of mind. by doing this. we have no need for any kind of analysis whatsoever because it is very easy to directly experience our own mind's inherent emptiness. by making vast offerings. Rinpoche then talks about what Marpa taught Milarepa." This concludes the teaching on chapter four. One example which is used is the lump of gold located under the dwelling of a poor person. The Buddha. which is covered with the obscurations. Most teachings of the sutras are given in a way which can be understood through reasoning and deduction. you are using the natural state to dispel the confusion. Chapter four begins with the teaching in which the principal state of samadhi is taught. "Buddhahood is in your hands. "I have now fully explained to you this principal state of excellence.is important within the Kagyu tradition. He was able to gain a strong amount of faith and devotion for him. we take inferential reasoning as our path and in the vajrayana approach. the disturbing emotions seem to be non-existing or insubstantial. when he was a world ruler named Great Strength. The Buddha Nature is our basic state. The basic nature of our mind is ever present and there are nine different examples use to describe this. When within samadhi. The depth of the overall meaning we can apply to our mahamudra practice. When the mind does possess true existence. its up to you whether you practice or not.

The Buddha talks about three types of patience. Because of the Buddha's great devotion he received the teachings and he attained a high state of realization. which were created in our previous lives. This concludes the seventh chapter. Rinpoche then uses the example of the rope located in the grass in a poorly lit up area. That is the reason the Buddha taught this subject. The main principal of this chapter is to engage in strong motivation. It is important to use reasoning . being students of the Buddhadharma. By using intelligent reasoning the great masters of the past such as Arya Nagarjuna came to understand the insubstantiality of phenomena. This will help to remove all of the obstacles hindering us. this is achieved in the Kagyu system by the performing the four preliminary practices. This is done by making vast amounts of offerings and then dedicating these offerings to the outcome of the merit to the full enlightenment. so we must try through our aspirations to help them. By taking refuge. The first one is the patience of diligence for the results of the dharma practice. training in samadhi and receiving teaching. the generation and completion stages of practice. The person will panic and experience fear. We need to change this motivation and direct it to all beings. Where do we find the teaching on the insubstantiality of all things? In the Prajnaparamita Sutra and the sixteen aspects of emptiness is where it was taught. The sixth chapter is on thoroughly training in samadhi which entails removing the obstacles. Previously. Why did the buddha teach emptiness? He taught this to show that it is possible to abandon the cause of the disturbing emotions and the cause of suffering. Within this first preliminary is the bodhisattva vow. The third type of patience is the willingness to share and teach the Dharma with the motivation of helping others. During that time the Lord Buddha was born as a bodhisattva called Great Compassion and he received the teaching of the insubstantiality of all things from the Buddha of that time named Arisen From The Insubstantiality. and we can also understand this through reasoning. have received teachings and understand that others do not have a method on how to remove suffering. We need to train in being harmed by others to strengthen our compassion toward them and reduce our passions. It is possible to avoid suffering by realizing the insubstantiality of all phenomena. From our habitual lifetimes we have only been involved with benefit to oneself.If we wish to awake to the unsurpassable state of complete enlightenment what should we do? We should become skilled in the wisdom that sees the insubstantiality of all things. Chapter seven is on the necessity of patience. we are assured of taking the proper path. the fear will vanish. In order to do this we need to direct our minds to others. For this is the nature of samsaric existence. By recognizing that all things have the nature of emptiness we are able to experience things as they truly are and the disturbing emotions will vanish .samadhi. If on the other hand we realize the rope is not a snake. Tib.) practice will enable us to thoroughly train in samadhi. Within the preliminary practices the Vajrasattva (Dorje Sempa. (The chapter that demonstrates the insubstantiality of phenomena is the eighth chapter). such as virtue and unvirtuous deeds to people whose minds would cling to things as concrete or permanent substantiality. The patience is enduring and undertaking hardships in the practice of samadhi and the other vajrayana practices like deity yoga. We. The person gives rise to the rope being a snake. the Buddha taught substantiality. Extreme diligence is needed to attain greater stability in samadhi.

In order to convince our self that all things are empty. inside our body or outside? If the mind is located inside the body. "A bodhisattva who possesses one single quality will quickly awaken to the true enlightenment. or the example of near or far. Youthful Moonlight gives the Buddha and Bodhisattvas an invitation to visit his home. he offered verbal and mental praises. color or location. He receives the direct blessing of knowing the state of samadhi. to understand we use direct perception. one the short and the other longer. The tenth chapter is entitled "Departing for the City. and asked. we use the path of deduction. not to become swayed by others. This is called direct perception of the mind. These examples are called "taking deduction as the path. Not just because the Buddha said this and the sutras mention this. to discover how it is. for the arrival of the Buddha. Rinpoche then talked about the analyzing of all things being dependent arising. cleaning and beautifying the surroundings to purify everything as a preparation for receiving teachings. analyze and come to the conclusion that all things are empty. due to dependent origination." "What is this single quality?" asked Youthful Moonlight. Through devotion and training. "How is it possible for an aspiring bodhisattva to proceed and develop qualities?" And the Buddha replied by saying. There are two reasons for this. we too.to become clear on how things are. can also receive great blessing from the realized beings and understand or improve our state of samadhi. "Analyze identity of phenomena" is the next subject of Rinpoche's teaching. with decorations. all manifestations unfold like a dream. The chapter also describes how Youthful Moonlight made offerings and showed great devotion in order to receive these teachings. His example is the hand. Milarepa attained enlightenment through the practice of mahamudra. is it in the head or one of the outer extremities? We will come to discover that the nature of the mind doesn't possess any shape. We can look directly at it. After Youthful Moonlight invited the Buddha. As soon as this happens Youthful Moonlight receives the realization of perfect understanding and great awareness. What color or shape does it have? Where is it located. When we request teachings from a master we should think of our selves as a sick person and view the dharma as medicine for the cure of the illness." It is possible to establish how things are through analyzing them. It's how we label things." This chapter describes the bodhisattva Youthful Moonlight who makes a request to the Buddha to place the Buddha's hand on Youthful Moonlight's head. The ninth chapter explains how. "It . direct perception or experience of one's mind. He then pointed out two sticks of incense. even though they are empty of true existence. This is seen as the long path to arriving at true enlightenment. Keep the notion of the practice as steps to curing a sickness. The Buddha said "Give rise to the teacher as a skillful person who is learned in the dharma. This way of looking at the mind is different from the path of deduction. The principal also covers good and bad. For some reason our minds think that all things are of a single identity." We should show respect by decorating. When training in samadhi we need to view the mind that perceives that which feels happy or sad. These attributes are created in our minds. But when it comes to personal experience. When understanding this we realize that there is no point in being attached to them. and to have a clear conviction of it. or taking inference as the path. After having received these blessings from the Buddha. In doing so Youthful Moonlight prepares his surroundings by cleaning and making the way beautiful.

To support this statement the Buddha narrated a story from a former life in which there was a teacher of the dharma called Blessed by Purity. and put it into practice in which he gradually recovered from his illness. At that . and proclaimed to the Buddha that in the future he would accomplish this teaching. this sutra. We can not formulate by a name how things are. to insure the continuation of the direct teaching. The fifteenth chapter explains stating the reason for the smile." said the Buddha. A Buddha never smiles without a reason. It is unadulterated by any conceptual thoughts of the dharma. the forefather of the Kagyu lineage. At that time. Lip service to emptiness will not bring any progress. He will spread and propagate these teachings to many followers who will greatly benefit beings. Naturally abiding in the state as it is. which he did. During that period the Buddha was a prince called Lodro. Chapter fourteen is titled Showing a Smile. He gained complete comprehension of the meaning explained in the sutra. the Buddha called Blessed by Purity. said to the prince named Extremely Intelligent. That all things are empty of any substantiality and identity. we need to train and apply the practice of samadhi. The Buddha then explained how in past lives the bodhisattva Youthful Moonlight has received these teachings and served and followed other Buddhas. inquired of the Buddha. Youthful Moonlight would become a great holder of pure conduct and at that time he will realize the nature of samadhi. The story being explained supports that teaching. Not from just talking about it but by actually applying the practice. He was told to request teachings on The King of Samadhi Sutra. He felt sick and there was nothing available to cure his illness. This was affirmed when the bodhisattva Youthful Moonlight reincarnated as Gampopa. So the bodhisattva Maitreya. The thirteenth chapter describes how samadhi actually is. The sixteenth chapter is the chapter on former events. And the Buddha showed his agreement with the prediction by showing a smile. It is free from all extremes of mentally fabricated modes of existence and cannot be identified as this or that. The Buddha explains that if one engages wholeheartedly in the practice of samadhi one will receive qualities. "Please explain the reason for your smile. and all things are beyond words. and the Buddha explains.is to understand the essence of all things. like strong aggression and strong attachment. The bodhisattva Youthful Moonlight gave rise to an extraordinary amount of faith and devotion within his mind. without conceptualizing and forming. He gained the merit and with extraordinary effort he practice the state of samadhi. If you maintain your mindfulness. and their attitudes will be filled with disturbing emotions. for others. What does this mean? It is the empty nature of phenomena. This chapter is called Retaining the Sutra. the disturbing emotions will be unable to weaken your samadhi. The next chapter. he experienced delight and felt great joy. It means to experience the meaning of which these words refer to. "In the future there will be a time when people are very crude and incorrigible with their behavior. The Buddha also stated that within future lifetimes. Within the practice of mahamudra teachings we hear the statement to take sickness as the path to cure the illness. memorize and recite. in which the Buddha describes how important it is for Youthful Moonlight to listen. how emptiness is." And the Buddha explained that in the future all the bodhisattvas present would be able to accomplish this teaching. which means extremely intelligent. when they do not have much diligence in applying the teachings. Upon hearing this sutra being explained to him. retain. it is unsullied by conceptual worldly thoughts. who was in attendance. is the chapter on wholly training in samadhi. the twelfth.

" and he who trains in this samadhi which is the gathering or accumulation of wisdom. and the first being. gentle. cultivate cause and effect and the four mind changing subjects of the preliminaries. "We need to cultivate and train in the King of Samadhi that fully reveals the equal nature of all things." Chapter seventeen is the chapter called "The Samadhi-Door of Numerous Buddhas. and give up their companionship and practice samadhi. by maintaining a mind that is gentle and pleasant. you will attain enlightenment and will achieve it without great hardship. Remain with the knowledge that the state of samadhi is without defect or incomplete. There are two types of . "If we train in the samadhi which qualities does he or she need to possess?" The Buddha mentions four qualities. We need the knowledge and skill acquired within the Dharma. He then takes his seat next to the Buddha. the great bodhisattva Youthful Moonlight again presents the Buddha with questions. Teaching the Dharma only out of the pure appreciation through learning and understanding true Dharma. The entire mental offerings are manifested and after the Buddha takes his seat on the lion throne. we try to cultivate the idea of impermanence and this will point us toward diligence. even if other people are unkind to him. and many others also mentioned. will arrive at the first bumhi. The third cause that gives rise to samadhi is revulsion. not to be afraid of anything whatsoever. Because understanding the means of liberation doesn't happen by itself. and not in disharmony with others. The second quality is to be undaunted and indifferent from attack. another called The Lord of Wisdom. to do so with the pure attitude that is uncorruptible. having a forbearing attitude or patience.time you should not associate with such people and get carried away by that behavior. The second quality that gives rise to samadhi is discipline. The fourth cause is the yearning to understand the Dharma. Chapter eighteen explains when a bodhisattva retains and trains to become proficient and upholds. so that other beings can be helped with their present situation. To be able to bear difficulties. Then he tells about the buddhas of the past who taught about samadhi. a bodhisattva must be pleasant to other people. We do not comprehend the path of enlightenment from our own abilities. in vast ways he will achieve four great qualities. among the four preliminary practices. Maitreya was wishing that the Buddha would go back to Vulture Peak Mountain. in this way one is utterly fearless. We should realize these four qualities give rise to samadhi and we should cultivate them. striving to gain comprehension and after having understood the Dharma. In the past he has asked how do we awaken to the full state of enlightenment? And the Buddha replied. not harboring a mind that is attached to a samsaric state. In addition. having a strong wish to share that with others. That means to behave in a way that is pure. without the desire of fame or material gain. The first quality is called "the Merit Will Remain Unfathomable. and teaches this sutra. As human beings we are able to practice patience and discipline which are the necessary skills. reads. and using his mental power proceeds to decorate the way with flowers and jewels and a lion throne for the Buddha to sit on." But now. transmits. Not getting into unpleasant states. one called The Lord Intelligence. If you do. When explaining the Dharma. When disturbing emotions and conceptual knowledge have been eliminated then there is no doubt or hesitation left. and after this the Buddha proceeds to the Vulture Peak Mountain. the bodhisattva Youthful Moonlight further asked." All this while the Buddha has remained in the house of Youthful Moonlight. In addition. and at this point the great bodhisattva Maitreya makes a mental request which is understood by the Buddha. In this chapter the Buddha describes the great purpose in training in the state of samadhi. which is likened to a great highway toward complete perfect enlightenment.

It is only through our own practice. and by knowing that these qualities are the right path. What this means is." The Buddha continues in explaining to the bodhisattva Youthful Moonlight. The state of buddhahood doesn't exist in another place. That feeling comes from a feeling that buddhahood stems from another far away place. increasing in immeasurable ways. we take refuge in the result. this is the wisdom that knows the nature of things as it is. such as from a demon. The Buddha then states. we meet unfavorable conditions of both the external and internal type. It is important to develop this yearning and devotion to reach the final attainment." In order to accomplish full awakening in supreme enlightenment. can show us the path to that state. There is no longer any fear of going or leading others in the wrong direction. It is the same with enlightenment. All the five wisdoms will unfold out of this training. How is this applied within the practice of Mahamudra? Within the preliminary practice of taking refuge. This is understood as the right path. After understand the reasons mentioned we should become skilled in understanding the qualities of buddhahood and develop the yearning and sincere interest in achieving it. . which are the buddha. and sangha. that take the form in the following way. that the negative deeds or actions can be removed. the fearlessness in declaring the true path is the awakened bodhisattva. It is possible that a practitioner might hear the wrong instructions. This wisdom knows that within this space all conditioned phenomena take place. because only the fully awakened one. the buddha. The Dharma realization of the Buddhas also cannot be transmitted directly to others. "The Inconceivable Qualities of the Buddhas.fearlessness. One is unafraid of taking the wrong path. far away from this world. The fourth of these qualities is that one's courage becomes boundless. We should develop the notion as the sangha. The wisdom will become boundless. only the buddha is the ultimate refuge. And finally we should be unafraid and have no fear concerning the qualities of enlightenment. become skilled in acquiring how to achieve this enlightenment. Once we remove the obscurations or negative states and purify and develop the perfect inherited positive qualities buddhahood is attainable. and the Buddha cannot take them or make them go away. In the past we were more devoted and diligent and this has begun to diminish or become lesser and lesser. In order to achieve the ultimate state of buddhahood. we ourselves become the ultimate object of refuge. The other wisdom perceives that all-existing phenomenon is automatically realized. we need to fully develop the wish to attain enlightenment and to have faith and devotion in being able to achieve this. The fearlessness of declaring what is an obstacle or hindering. within practicing. The nineteenth chapter is titled. When we train in samadhi. What is necessary is that beings become liberated through the Buddha teaching the Dharma. Sometimes what happens. There is this confidence that one will arrive at the unmistaken qualities to reach enlightenment. "A bodhisattva wishing to train in this samadhi must develop the strong yearning toward achieving these qualities of the awakening state within oneself. So have the fearlessness as to not believe this information. Don't harbor the attitude that we cannot or it doesn't matter if I reach enlightenment. In the Uttara Tantra explanatory text by the bodhisattva Maitreya. We should develop the notion that the buddha is the teacher. The third quality is achieved by the bodhisattva when training in the state of samadhi. that whoever has created karmic deeds will experience them in the future. what qualities a bodhisattva must train in to experience the qualities of a buddha. in so. When we develop these enlightened qualities. as being companions or friends on the path. Until we do so we haven't fully developed this quality. we need to take refuge in the causes of achieving buddhahood. The courage arises after truly experiencing the true realizing of the special state of samadhi. dharma.

" In it." When great compassion arises in the moment of nonconceptual wakefulness and we see how all sentient beings suffer. the very essence of this love and compassion we feel is emptiness. When the great non-conceptual state of compassion arises within our stream of being. who was hunting within the same forest. to purify negative states of mind. The Buddha begins to recount a story of a former life in which two bodhisattvas that keep pure conduct and. This chapter continues in how we should develop the strong interest in the inconceivable qualities. The next chapter. So. This concludes the chapter taught by the future Buddha. and in this way we go to refuge within the vajrayana system. The king gave rise to strong faith and devotion toward them and seeing this the bodhisattvas gave advice to the king by telling him that the time of this life gives out quickly and there is no time to waste oneself on evil deeds. while residing in the forest.What is necessary is to associate with spiritual teachers or spiritual guides. In this way the noble sangha can be regarded as companions or helpers on the path. and sangha are the objects of refuge. In our present condition we are unable to meet the Buddha and receive teachings directly from him. The king. from this story. "The King Mighty Topper Victory Banner.000 different teachings to suit the various needs of different people in order to help beings to effect a change which is required. The dharma teachings encompass 84." With the help of the spiritual teacher or friend we can overcome the obstacles to the path. came upon the two bodhisattvas. the practitioners and teachers got jealous and they started to spread slander about the bodhisattvas. then the gods from the realm of desire appeared with a retinue of celestial musicians and offered music to the Buddha. saying they were really not buddhists and that they were only pretending to be practicing. We have the fortune to receive teachings from a spiritual guide and practice them. in seclusion. applied themselves in samadhi. and how it is necessary to persist in the attainment of these great inconceivable qualities. And that compassion is a natural quality of the state of samadhi. compassion is shown to be an indispensable quality for a bodhisattva and also how compassion is naturally present when remaining in the supreme samadhi state that is described in this sutra. had them executed. In this way. Mighty Topper Victory Banner. As a result. the king from that region. "Not one of the dharma practitioners or teachers within the city keep such pure behavior as the bodhisattvas in the forest. It is important to pursue the practice of the dharma and more importantly while practicing samadhi to refrain from wrong behavior. At first the king had great faith in the bodhisattvas and then he began to think. true samadhi is the nature in which emptiness and compassion are an indivisible unity. does that compassion somehow obscure that state of samadhi? It does not. So we can receive these same teachings from our root master. The third Karmapa Rangjung Dorje stated. Always be mindful and careful and give up evil deeds such as harming others. After the Buddha taught this. In the vajrayana system the buddha. is titled. being fickle minded. One day while they were practicing in the jungle." He then began to shown little or no respect toward the practitioners of the city by no longer honoring them or presenting them with gifts. dharma. we should learn that one should not be deceptive with ones behavior and always act one hundred percent in accordance with the . and to overcome the unfavorable circumstances. "In the moment of love. and they should be executed. the twentieth. who can help us overcome these obstacles which are inner unfavorable conditions of "weekend devotion. the empty essence dawns nakedly.

employ it in order to be helpful toward others. defines the ordinary body. There are stories of the Buddha when. it is important to develop faith and devotion in the buddha. that is the most eminent support for giving rise to faith and devotion. "Do not be attached or too overly fond of this human body. in this context. The correct discrimination of dharmas. the qualities of the Buddha is the Dharmakaya." the correct discrimination of dharmas" is to truly and correctly perceive the true . By these qualities. and in another life the Buddha gave away his head. So to sacrifice ones body without compassion being utterly pure doesn't hold any great merit. the twenty third. this means that we should not think of the Buddha as being composed of physical characteristics. The enlightened speech and body will bring about faith. the primary one is sensations or feelings. Since the primary state of the mind is the act of cognizing. "The Inconceivable Qualities of the Tathagata. These qualities are in the causing of realization and accomplishing the wisdom qualities of all the Buddhas. The first of these four is the correct discriminations of dharmas. After the mental event of correctly discerning or defining all the different attributes. The aggregate of form and to truly perceive and correctly cognise the true nature of the form. The meaning of dharmas. and although it is extraordinary like a precious jewel. based on that. Here they are divided into among the five aggregates. and when we think of the buddha. by the means of this precious body we can make use of the body as a support to further the teaching of the dharma. So it is better to use our body to help others rather than to sacrifice it. Shantideva said.dharma. he was a prince and in which he sacrificed his body by offering it to a sick tiger. in the future we will be able to help other beings." So in this way. the body of enlightened qualities. as aspiring bodhisattvas. Among the mental events. and how a bodhisattva who wishes to realize the Dharmakaya should apply oneself toward these four qualities. the twenty-second chapter. By proceeding in this way we can accomplish the perfect welfare of oneself and. which can be achieved in another way. but regard him as the qualities of the Dharmakaya (truth body). is called perception or conception of one of the five skandhas. is entitled. The next chapter. In other words. Do not regard the Tathagata as a form body." Even though we have this human body. One should apply oneself to the practice of the profound dharma and the extraordinary great state of samadhi. the Dharmakaya. we reach the eighth bhumi. To be generous with ones body is to have embraced the dharma fully. rest upon the wisdom qualities the Dharmakaya. and the right discrimination of courageous eloquence. of the "consciousness. we should not sacrifice our life without having complete compassion and this is only achieved when. but should consider him as the embodiment of Dharmakaya. Think of him as the body of the enlightened qualities of the Dharmakaya. of meaning. Correctly perceiving the true nature of cognition is called the "correct discrimination of consciousness." all the different types of cognition are together called the aggregate of consciousness. "Defining the Body of the Tathagata. of definitive words. unless we have first attained the higher states. The twenty-fourth chapter is entitled. is referring to all phenomena as noble entities that can be taken as an object of understanding. So now the Buddha begins to declare these four qualities. Truly or correctly understanding the nature of conception or perception is the third one of the correct discriminations of the aggregate of formation. Form is defined as any thing in our experience of this world that can be categorized as physical. The next chapter." The Buddha explains that in order to give rise to samadhi. in the physical form of Sakyamuni Buddha. in past lives. which are described as the four correct discriminations. Do not regard the Buddha as a form body. The Buddha says." As mentioned in the previous chapter.

but also perceiving the unconditioned state of dharmata which is ultimately true and to correctly perceive the nature of relative and the ultimate is what is called the correct discrimination of meaning. you should regard all sentient beings as your own relatives. "Form is emptiness and the very emptiness is form. which are disturbing emotions and karmic deeds. Unless we understand the nature of experience we cannot eliminate the causes and effects of samsaric existence. The twenty-fifth chapter is the chapter on engaging in the correct discriminations. The first of the four principles. All the experiences in this world come about through the formation of objects perceived. If we truly know how to eliminate these causes. and consider the roots of virtue which are the causes of something to rejoice in. The conditions of the relative truth and the correct discrimination of the conditioned or relative truth is to perceive truly the nature of all conditioned states of experience. Do not regard the awakened state of enlightenment as being something other or apart from physical form. This is referring to the mental states that lack error in which one can comprehend clearly and understand the unhidden meaning and have that courage when describing this to others. The second of the four correct discriminations is called the correct discrimination of meaning. called the Four-Fold Emptiness. is the inconceivability of the number of different states of formations." The chief disturbing emotion of jealousy belongs under the state of attachment and arises with ones fondness or selfish desires for pleasure and happiness. whatever is form. we can achieve the state of complete enlightenment. and 28th are more oriented to the conduct or behavior of a bodhisattva. Do not seek the awaking state without form is what the buddha is saying. that is emptiness.nature of the five aggregates. The explanation of formation is called "forming the expounding". are inconceivable. Do not pursue an alternate state of enlightenment apart from or separate from physical form. and that means embracing both the condition as well as the unconditioned or dharmas and dharmata. impulses and consciousness. perceptions. Totality of affliction and total perfection all follow these principles. In order to fully comprehend dharmas (phenomena) and the meaning and to be able to explain that to others. "If you wish to train in a state of samadhi. we need to use words and names to be connected to the meaning to which they are meant to refer. This sutra is used as a background or a support for the practice of Mahamudra. that is form. Here the Buddha declares. beyond the grasp of understanding. The first correct discrimination of dharmas is phenomena. therefore the second principle is the inconceivable ways of expounding the states of form. emptiness does not differ from form. the same is true of feelings. and the mind that apprehends or perceives these objects and this forming is called "formation among the aggregates. Which here is called Total Perfection. which is called form." While being in the innate nature of emptiness there is still appearance." This is what the Buddha taught in the Heart Sutra. In this chapter the Buddha describes this principal under four aspects as the four ways of the bodhisattva. "Do not seek enlightenment as something separate or apart from physical form." and all these ways. It is necessary for the teachings to be expounded. buddhahood. 27th. whatever is emptiness. and when it appears that other people . This is called the correct discrimination of the definitive words. All of the previous chapters covered the teaching of samadhi and now the next three chapters the 26th. From the second principle it is important to understand the formations of states of experience. The Buddha says to Youthful Moonlight. form does not differ from emptiness. The fourth of the correct discriminations is the correct discrimination of courageous eloquence.

In all situations and at all times. After rejoicing in the virtue of others we ourselves should apply ourselves to the practice of a bodhisattva and in the twenty-seventh chapter the Buddha teaches the benefits of training in the six paramitas. the Mahayana. and a great master of the sons of the Victorious Ones. A bodhisattva has this attitude and does not believe in personal achievement of happiness. but that rebirth will be within a family who possess great wealth. but in actuality to exert oneself in the great deeds of a bodhisattva and in practicing the six paramitas. In the future the one who has grown familiar with the attitude of generosity and forms the habitual tendencies for that. "We should rejoice even in the virtuous actions of an ordinary being. He has the attitude to establish them in liberation in complete enlightenment. by being generous we can cut through stinginess. and as soon as taking birth they will again accumulate the generous frame of mind. someone who has not entered the path of a bodhisattva. the wealth shared by many people can be put to use in various ways. when considering virtuous actions of thought. and so forth. Another quality is one will always be praised and hear words of respect and not criticize and ones feet and hands will be smooth as well as soft and level. That is why the Buddha taught in the twentysixth chapter the importance of rejoicing. will always be highly appreciated and well liked by everyone. First. will be born in a place where there is poverty. the bodhisattva can help in using the general shared wealth of human beings to put whatever prosperity to a good use. Higher than that are those who strive towards the elimination of the causes of further samsara and to achieve the state of liberation from all of samsaric existence. by training over and over again we will become accustomed to the generous frame of mind. I myself should be happy. Still such a person will lead toward a state of Ahat. By doing so they journey along the path of a bodhisattva. The next quality. in protecting them from suffering. experience it.are enjoying experiencing or getting abundance of happiness pleasure then one dislikes that. Shantideva said. we should train ourselves in rejoicing in the virtue of others. This helps us to progress in the state of samadhi. but due to virtuous deeds done in past lives. words or deeds created by other beings which will result in pleasure and happiness. The temporary states of achievement. from the first bhumi up to the joyousness of the tenth bhumi. They do not possess the supreme attitude which embraces all sentient beings. In our everyday lives we can see that the high level of progress can be used to harm others or it can be used in a positive way. one will also feel like resentment. Higher than that is the path of the bodhisattva. we will be able to promote the attitude of giving in the future. no matter on what level it is created. Not only having the wish to do so. not someone else. experiences abiding happiness in the present. Also. The result of soft and . Thirdly. practitioner. when thinking of these. So. which are narrow states of mind. is stated the benefits of generosity. this is also something to rejoice in. whoever moves among them." People who strive for happy states in this life and future lives are called people of inferior or lesser capacity. of which there are ten. which need to be abandoned or left behind. is the ripening of karmic effects. The next quality is. Secondly. This jealousy needs to be given up and abandoned by a bodhisattva. and the Buddha begins to mention them. By trying to become generous. This is also something to rejoice in as well. with the motive of being generous. one will have no fear or intimation. which is aimed at liberating all sentient beings as well as oneself. and help those who have yet to experience it. The next quality is wherever one moves or goes along. that is something to rejoice in. we can overcome the emotion of stinginess or miserliness. and in directly benefiting other beings. of The Cloud of Dharma and the ultimate achievement of enlightenment. but has great motivation to rescue and protect all sentient beings from painful samsaric states. the practitioner of the greater vehicle. One thinks that what's most important is.

The next is. and also having steps that are very steady. "How can I do that? I would like to but there is no way for me to be able to do it. that we will be untainted from samsaric states and achieve the qualities of nirvana. In the training of samadhi meditation the results will be that much more with regard to stability within the practice. Being able to progress in samadhi. we will follow in the footsteps of all the buddhas. The third quality is. Generally speaking the Buddha taught about discipline on the level that was best suited to the student so that the disciple was able to understand. the precept of not to kill. Taking the vow will result in great benefit. it is refraining from killing an animal. for the past buddhas practiced the six perfections before achieving buddhahood. among the chapters on benefits. but do you also have to kill at night?" And the slaughter said. we will not be disposed or criticized by masters and learned people. killing. meaning the mental state of wakefulness will appear in our experience again and again. firm on the ground. and continuing in this training. it doesn't. "Yes that is true. knowing the different capabilities of beings. It only gains by not accumulating more negative karma as the result of killing." Katyayana responded. and form the resolve. and there was a person in the village whose livelihood was slaughtering others. being a lay follower of the Buddha. is the twenty-eighth. and they will feel what we do is of benefit." So Katyayana said.level comes from the quality of a gentle state of mind of generosity." So the story goes that from just taking that vow the village slaughterer gained great benefit. Where. The first of these is that we will always be accompanied by wisdom. One of the buddha's disciples called Katyayana went to a village and was expounding the dharma. The second quality from discipline is. Take the example of a cat. If the cat takes a holiday and is sleeping. This is referred to as a lay person observing all the five precepts. Because as soon as it wakes up it is ready to kill again. The Buddha here mentions the ten benefits of fully training in the Prajnaparamita of discipline. when we keep gentle and disciplined. Where as if one has taken the vow. the state of wakefulness is forgotten and slips away. it's my livelihood and without that I have no job. When taking precepts for lay practitioners there are five actions one must abstain from. and he replied. There is extensive benefit from forming the resolve to refrain from killing others. it is of great benefit to keep as much of the discipline as we are able to. Does it gain any merit from that? No. The next quality is. we will not sway from the pledge that we have taken. The last quality is that one will never be in want of meeting a qualified spiritual guide. that at nightfall you will not kill any beings. Fully and finally we will not be poor in qualities and in goodness. It is the chapter on discipline. you can kill sentient beings in the daytime. These are the ten qualities to train in thorough discipline. "Take the vow. It is primarily on the mental level. Our physical actions of body and speech also need to be disciplined in order to help and support the mental process in samadhi. lying. but there is still a way. We will stick to what we have committed to by means of discipline. sexual misconduct. conscientious and careful. In this way. and Katyayana told him that he must take one of the precepts. if we are headless. There is a great benefit in the precepts and observing them. we will remain persevering. being mindful. the imprint of . I have to kill."No. The Buddha taught the precepts for monastic as well as lay people. stealing and from taking alcohol. The next chapter. Next. Next is that our state of mind will be free from hostility and we will achieve the state of samadhi. Rinpoche then tells a story about the benefit of a vow.

Learning and studying will insure that our view. to be generous. The next chapter. A bodhisattva should aspire to teach others and. giving them their share of the fortune of the dharma teachings. concentration and meditation. We will follow the excellent path toward enlightenment. We will retain what we have learned and. which is only possible if we have studied and understood the dharma to some extent. one will not become involved in the negative action. The Buddha describes the ten qualities resulting from practicing meditation. Also to be able to be generous with material things. We will be free from adverse circumstances which could prevent us from practicing the dharma. and orientation becomes straight forward. Following this. Since the entire sutra on The King of Samadhi is simply about this. we will engage in activities that are virtuous. We will be able to remain with less negative activities. the Buddha explains the benefits of discriminating knowledge from learning and studying and that it is important to learn the words of the Buddha and to receive the oral or pith instructions from a qualified master.that precept will remain in one's mind. Secondly. It is very important to share what one knows with others. called "The Ten Benefits" defines the paramita of patience. These are the benefits of a bodhisattva who trains in patience. Train ourselves in the attitude of loving kindness and finally. Following that. We will remain free from strife because within seclusion. meaning. therefore there is a vast difference. the kleshas. By understanding the teachings. or disturbing emotions. There is great benefit from that both for oneself and for others. we will not involve ourselves in feeling hostile toward others. in knowing a little or a lot. purifying ourselves toward enlightenment. and when the chance or opportunity comes up. we will not give rise to anger and the doors to the lower realms will be closed. will help with the strength to be able to abide by the principals of noble beings. We will have no enmity and can remain at peace. we will involve ourselves in dharma activities. then the qualities have already been explained and covered. By expounding the teachings to others. being able to achieve a state of ease and well being within this life time. The first quality is establishing the view of emptiness. Teaching others will help us in achieving the supreme essence of enlightenment. Here the Buddha primarily mentions the ten benefits for oneself. to cut through disturbing emotions. We can gain great benefits from detailed studying and here the Buddha mentions the ten benefits from detailed study. There are ten benefits accompanying the paramita of diligence. we will be less involved. to give to other sentient beings. with exertion. If we have studied to some extent and we are repeating what is right to others then automatically from the habit of that we will understand what is right and what is wrong and therefor avoid negative activities. diligence. We will abide by the principals of sublime beings. we will be less agitated. By learning the details of the buddhadharma we will be able to clarify doubts and uncertainty and will be able to refrain from an unclear state of mind. we will achieve the different concentrated states of samadhi. Having listened to dharma teachings and understanding them to a certain degree. without fear of being harmed. worldly bustle. When we train in being patient. One will fully abandon unvirtuous activities. Those are the qualities that a bodhisattva achieves from being generous and from giving dharma teachings to others. or a dharma . then training in the state of samadhi meditation. the twenty-ninth. one should not just leave it at that. one should be willing to teach other beings the dharma. We will not digress from the Dharma teaching of which we have heard. direct and we will avoid taking a wrong path. when the bodhisattva engages in expounding the dharma for other people. The first is there will be no faults with afflictive states of mind. and we will be planting the seeds. We will be far from diversion. Therefore we will not remain doubtful. After that the Buddha explains the ten benefits from remaining in seclusion.

we abide without all painful states. These two subjects are similar to subjects covered in previous chapters. This concludes the twenty-ninth chapter.community. the true nature of all things. In this context the Buddha explains that it is very important to listen to teachings on the Sutra system. that no amount of luxuries or wealth. The story illustrates the necessity of abandoning an entire kingdom with all its riches and splendor and to pursue with the utmost diligence. the Buddha. especially the training in samadhi. is more important than anything else. "Until the special state of samadhi has fully dawned within my stream of being. We can see by the example of Milarepa. I will not let my diligence slacken. He undertook enormous hardship. While the state of samadhi. We must cultivate a deep-felt motivation. called King Mound of Majestic Splendor. The second unconditioned aggregate is samadhi. More over the commentaries by accomplished masters elucidate the intent of the Buddha's words. This is the ground or basis upon which the other four unconditioned aggregates rest. envy. how he trained with tremendous diligence." seeing the unconditioned state. The thirty-third chapter is called "The Benefits of Retaining the Sutra." In the thirty-first and thirty-second chapters called. is a direct cause for achieving permanent happiness. All these teachings are extremely precious. These are the benefits from remaining in seclusion. Milarepa felt that Dharma practice was more important than food or clothing and did not want to waste his time and focused on practice with great diligence. We should understand these same principals. Sometimes we are unable to sustain our motivation and occasionally our resolve will weaken and our exertion dwindles. it is accompanied by the unconditioned aggregate of discriminating knowledge. or the state of a world ruler. This means we should penetrate to its essential meaning. and carried out in a totally pure way. "Pure discrimination. The first of the five is the unconditioned aggregate of discipline. the Buddha says that we should polish it further. as if ones hair was on fire. there is no cause for being involved in division. the Buddha relates a story of a past lifetime when he was a universal monarch. and remain in maintaining the precepts and continuously cultivating a state which is conducive to liberation. meaning the pure conduct of carrying pure deeds of body. Once we acquire a complete and unmistaken comprehension of a particular teaching. " The Benefits" and "Defining the Nature of all Things. and especially training in samadhi. This will bring great benefit in our own progress in samadhi." The fully Awakened One. and mind. Within this same chapter it describes the five undefiled or unconditioned aggregates. and pride. We will be able to act in a way which is utterly peaceful and serene. This is called a temporary lack of motivation. to memorize their significance. Unconditioned samadhi refers to a pure meditation state. Practicing the Dharma. This is called the . and try to fully understand them. and benefits to others in their practice as well. There is also a description of the defects from not training in samadhi." one focuses on the temporary benefits and on the ultimate benefits. speech. we should thoroughly expound their content to others. anger. When possessing the aggregate of unconditioned concentration called samadhi. In this situation. in the training of samadhi. thinking. Once we have completely comprehended their intent. described clearly in the sutras how to support and bolster our faith and how to proceed in developing our understanding of the state of samadhi. free from the defilements. Having abandoned all desire. In the thirtieth chapter. and so there is no need to go over them again. we should reinstate our resolve. to contemplate and retain their meaning. can compare with the importance of practicing the Dharma. and understand the importance and preciousness of Dharma practice and in the training of samadhi. And the reason is that a world ruler is merely a temporary condition of happiness. dullness.

originally present as the true. are present. He offered one of his own hands as a lamp to the stupa. In addition we should posses the unconditioned aggregate of concentration. the unconditioned aggregate of concentration and the unconditioned aggregate of discriminating knowledge. do not think that this achievement has created something that was not already present. When we show respect and remember the virtue of enlightenment devotion arises. when they see people walking around the sacred object. For other people. We should do so without being pretentious. this becomes a severe fault.wisdom that perceives the nature as it is. or samadhi. The fourth is the aggregate of total liberation. The fifth unconditioned aggregate is seeing the originally liberated state directly and exactly as it is. When the direct seeing of the nature of things as it is occurs. Seeing that this is naturally so. allowing for the authentic state of samadhi to take birth in us." The main point in this chapter is the value and necessity of making offerings. While we should achieve this. Discipline is seen as devoid of any concrete entity. whatever exists automatically takes place. Realizing the ultimate. We turn away from the five defiled aggregates of samsaric existence and realize the five unconditioned aggregates. this will promote the Dharma to remain as a benefit for others. This chapter describes the tremendous . there is total liberation. Now. Understand that this freedom is not new. This story is about one of the Buddha's past lives. The thirty-fifth chapter. without the notion that this knowledge in itself possesses a nature that is concrete or independent. a king called " Melodious Splendor. If we consider ourselves superior to others and hold the idea that we are pure and disciplined. The fifth of the five unconditioned aggregates is called the unconditioned aggregate of perceiving the totally liberated state of wisdom. we should not hold it to be paramount. "Blessed with Well-Being. without thinking we possess qualities superior to others. we should possess the unconditioned aggregate of discriminating knowledge. is itself the state of Mahamudra. originally pure and empty. What we should understand from this example is the value of making offerings. "Endowed with Wisdom. The disturbing emotions within our stream of mind are purified." and it emphasizes the act of dedication. the next generation somehow perpetuates this pattern. but has the nature of original freedom. we should not think that we literally have to sacrifice parts of our body in order to make offerings. ultimate nature of things. When these two. The thirty-fourth chapter is called. This aggregate is not the result of training. These are the two types of wisdom within the unconditioned aggregate of discriminating knowledge that sees the actual condition of both the conditioned relative state and the unconditioned ultimate state exactly as they are. true nature of things as it is. Since it is empty of concrete existence. making offerings to and circumambulating stupas and images of the buddha. is entitled. Thirdly. this original nature is revealed. the knowledge that perceives the relative conditioned phenomena." built stupas and made immense offerings to his remains." and shortly after the Buddha passed away. These five unconditioned aggregates are attained through fully retaining this sutra. By removing the obscurations and veils through concentration and discriminating knowledge. in which a buddha named " Blessed with Melodiousness. This concludes the thirty-third chapter on the benefits of retaining the sutras. It is spontaneously. Such actions promote faith and devotion and based on this it is possible to realize and progress in the state of samadhi. There are immeasurable benefits from erecting. At that time a young bodhisattva named " Blessed with Well-being" formed the resolve to attain supreme enlightenment. The previous chapter explained the great value of making offerings and circumambulating in order to accumulated vast merit. The King of Samadhi Sutra explains things from their ultimate standpoint.

The first type is to share our wealth and enjoyment by being generous. Through this we will make much swifter progress on the path. The next type is to dedicate the results of any future virtue we create to result in greater merit to be shared with all beings. the roots of virtue. The second type of dedication is to dedicate the roots of virtue towards the benefit of others. to guide. one of the Buddha's close disciples asks. dedicating the merit of our deeds. before engaging in any form of virtuous activity. Gampopa himself discloses that in a former life he was the one who requested the King of Samadhi Sutra from Buddha Shakymuni. and thus help others. it is important to train ourselves in sharing and dedicating the positive outcome of whatever we do with all sentient beings." Whatever practice we engage in should be carried out while embracing it with the view of emptiness. The reason is that whenever we carry out a deed. "If someone's body has caught fire and he undergoes severe pain. sharing the merit with all beings and making pure aspirations." taking refuge and forming the resolve to attain enlightenment for the welfare of all beings. and in his teachings on Mahamudra. Since all the virtuous roots are dedicated towards the complete and perfect state of enlightenment." There is a strong need for and a great purpose in dedicating merit. In this way. without any attachment to the practice as being solid or real." The thirty-sixth chapter is called "Lovely Moonflower. promote and uphold the Dharma teachings. the activity stemming from this will be for the welfare of others. realizing samadhi and increasing its stability. By training like this we will at some point have the capacity to benefit other beings. such as . the Buddha makes a prediction how this same bodhisattva in a future life would be born under the name Dawo Shonnu. how will he react to being told he should enjoy the five sense pleasures. This is the chapter that narrates how Gampopa formed the bodhisattva resolve for the first time. "Whatever root virtue I create I dedicate to the attainment of the state of complete enlightenment for the welfare of all beings. it is essential to embrace our practice with the "Three Excellences. and to dedicate these acts of generosity towards the benefit of others. Lovely Moonflower engaged in the vast." This is the name of one of the past incarnations of the bodhisattva Youthful Moonlight." The Buddha then gave an example. "You already know the answer very well. saying. Whatever form of practice we practice. (2) The "Excellent Main Part Beyond Concepts. we usually hold strong attachment to the fruit of our own labor. And finally. and in doing so benefit innumerable beings. By doing this we will greatly reduce the attachment and fixations we have on things as being solid and real. by dedicating the roots of virtue. The chapter starts when Ananda. Even while we are still on the path developing enlightened qualities. will truly help others. (3) This is called the "Excellent Conclusion of Dedication. and this will diminish our selfishness and ego-clinging. "Why does a bodhisattva undergo great hardship in order to carry out the vast actions of a bodhisattva? How is he able to not stray away from his vow of Bodhichitta nor weaken his resolve to attain complete enlightenment?" The Buddha replied. In order to relinquish that selfishness and to abandon the rigid attachment to the notion of self and others. By dedicating the merit we train in being more altruistic and are focusing away from our own selfishness. rather than just continuing on with our selfish attitude. Youthful Moonlight was also one of Gampopa's names. You also know how in my past lives I underwent numerous trials and hardships and never damaged or degenerated the vow of a bodhisattva. In the sutra. and would spread the flawless teachings on samadhi.value of dedication. Youthful Moonlight. we are able to teach. immense actions of a bodhisattva. Four types of dedication are explained. thinking that the result somehow belongs to us for our own enjoyment. The fourth way is the ultimate dedication." (1) The "Excellent Preparation of Bodhichitta.

" His retinue tried to dissuade him saying. For six consecutive days he proclaimed the sacred Dharma and brought benefit to innumerable beings." The Buddha then begins to tell a story from a past aeon in which a buddha named Utterly Pure Precious Lotus Moon appeared in the world to turn the wheel of the sacred Dharma. After a long time. Seven days after that the king instead of being happy . In particular. The king named Blessed with Bravery was being carried around on a tour of the garden. thinking this person wants to usurp my throne. and lovely fragrances? "Such a person will not be able to enjoy these sense pleasures in any way whatsoever. The forest was extremely beautiful. In the same way. and training in samadhi meditation. killing him. "Kill that man!" His sons refused this order. and propagate the Dharma so it can benefit others as well. such as obstacles. He then proceeded in chopping off the arms. He or she will not dwell on his or her pain and suffering. Yet there was one teacher named Lovely Moonlight. One day. After doing so he passed away. thinking. with lovely scenery. not just to us few in this place. "We should not merely keep in mind the goal of our own personal comfort. expounding the Dharma. he or she perceives how all other sentient beings suffer from being miserable in the six realms. although a bodhisattva undertaking the vast conduct of the path to enlightenment encounters various difficulties. the bodhisattva Lovely Moonlight set out for the villages. he taught them the state of samadhi and how to train in meditation. the bodhisattva vow and the bodhisattva precepts are not damaged or degenerated. Now the king was overwhelmed with fear. They were bowing down and making offerings. and the king's palace. very peaceful and quiet. On the seventh day. the bodhisattva thought to himself. to teach the conduct of a bodhisattva. the bodhisattva gave teachings in the palace garden. sweet sounding music." Having made this resolve." The king finally found a fierce executioner who loved to kill. the Buddhadharma was on the verge of vanishing completely because very few truly engaged in keeping the monastic vows. legs. He noticed that his queens. and his officers. The bodhisattva Lovely Moonlight remained with his disciples. The king ordered the executioner to kill the Dharma teacher. be willing to undertake such problems in order to bring benefit and welfare to other beings. his sons. pain and all kinds of suffering. "We have very nice conditions for ourselves. He called the princes over and said. I have no power anymore. He had a few followers who practiced the teaching correctly in keeping the monastic discipline and training in samadhi meditation. The executioner was happy to carry out this command. were all paying homage to someone who was teaching there." The bodhisattva replied. regardless of difficulties and obstacles. "My own sons are no longer listening to me. "That's not a good idea. We should go to the city and villages and even to the king's palace. but instead. In this way. My queens and princes are bowing to him and are listening to what he is saying. but these precious teachings should bring great benefits to other beings. who propagated and proclaimed the pure state of samadhi. He became very jealous. the city. It will only invite obstacles and difficulties.beautiful forms. and head of Lovely Moonlight. his ministers. practicing and teaching meditation in an utterly secluded forest.

adorned with the marks of excellence. We should become a conduit. Chapter thirty-seven is entitled "Defining the Aggregate of Discipline. Here the Buddha teaches that by observing the precepts of body. So this . He erected a beautiful stupa for the remains. discipline and so on. the results will be the achievement of the perfect form of a buddha. speech and mind." who was the ship captain. Because of this. A story from a past life of the Buddha illustrates this. the question arises. the wisdom of seeing the nature of things as it is. The thirty-eight chapter is entitled. that we become an object of faith and devotion for others. The first. Instead of creating negative karma from this act. taking what is not given. This can come about by progressing. sons. I can save him from the negative karma. However. a person from whom they can request pure teaching and guidance. We should motivate ourselves to remove and purify the disturbing emotions in our own stream of being. "Pleasant Light. the remains had not decomposed. And having achieved this wisdom. Seeing that there will be great benefit for others. aiming at finally and perfectly arriving at complete enlightenment." So the bodhisattva killed the criminal. The remains were fresh and radiant and possessed great beauty. The second motivation is to wish to become a pure field of merit. and forty-first chapters. He took a walk in the garden and came upon the chopped-up corpse of the bodhisattva and surprisingly. he accumulated a vast amount of merit. and engaging in sexual misconduct. from killing five hundred people. fortieth. The commentary on this sutra treats these three aspects in three individual chapters becoming the thirty-ninth. when carried out intelligently. The bodhisattva "Prince Fortitude. knew about this intention and thought. Among all the details of body precepts." and covers the benefits of maintaining discipline and proper behavior. the king. he will even sacrifice his or her own life. by which other beings can develop great merit and progress in their own practice. "If I kill him first. The third motivation should be the yearning toward the wisdom of the Awakened Ones. He arranged for a proper cremation on a pyre of sandalwood. It is the story about a shipload of five hundred merchants on a ship traveling from India to the islands off the coast laden with riches. his queens." Should any action that appears to be negative be avoided in all cases?" The answer is no. we use it to declare the unmistaken and complete path of enlightenment to other beings. There are some circumstances in which a negative action of body. the precept of body. patience. Among the travelers was a murderer named "Spear-wielding Criminal" who intended to kill everyone aboard the ship to keep the riches. This story illustrates how a bodhisattva does not consider his own safety. The thirty-ninth and final chapter describes the precepts of body. Our own motivation is important and we need to exert ourselves diligently." describes the motivation with which we need to understand and practice the teachings and also in expounding the Buddhadharma to others. in our own way. The bodhisattva who practices or teaches the Dharma should have a pure motivation that primarily aims at fully and utterly eradicating whatever prevents progress and realization within his own stream of being. killing. refers to the vow of physical conduct. for the sake of others and without any selfishness whatsoever directly benefits other beings. This topic was previously covered when explaining the benefits of the six paramitas of generosity. The king felt a very strong guilt and experienced great remorse. the principal ones are to abandon the three negative actions. ministers and countless subjects in that country developed total renunciation for mundane existence and great faith and devotion towards practicing samadhi and gaining liberation.became very depressed.

as well as the gods from this world and from the pure realms. speech and mind. toward the happiness and well being of all sentient beings. whoever writes it down. the sense-base as being like magical illusions. and practices it through non-emotional training. as well as your listening. memorizes. does so repeatedly." When the Transcendent Perfect Conqueror finished speaking. The Buddha said: "The sentient beings who will hear these Dharma teachings on entering great compassion will achieve excellence. a negative action can become virtuous. After hearing this samadhi that fully reveals the equal nature of all things. and countless numbers attained non-regression from the state of true and complete enlightenment. the action can be carried out if it relieves the suffering of others or benefits a vast number of beings. will become the object of giving of all sentient beings. According to some of the pith instructions. This completes the teaching on the King of Samadhi Sutra. the Buddha then gives three hundred listed topics of instructions. Let us conclude with dedicating the merit of my teaching the King of Samadhi Sutra. rejoiced and praised the words. by using discriminating knowledge and pure motivation. . and reads it. studying. a countless number of sentient beings formed the resolve to attain unexcelled true and complete enlightenment.story illustrates that. Having described the precepts of body. The Samadhi that Fully Reveals the Equal Nature of All Things. retains. and as well. we should regard the aggregates as being like a mirage. teaches it widely to others. comprehends. and Entering the Great Compassion. If our motivation is utterly free from disturbing emotions. When the Transcendent Perfect Conqueror expounded these Dharma teachings defining samadhi that fully reveals the equal nature of all things. and practicing. all in attendance.