CHAPTER 26 Practising the Ten P en Perfections and Establishi the Fruition of the Three Kays These five wer i i 7 7 re the oral instructions to individuals on guarding the arma. MANI P, — ‘ADME HUM. I Prostrate to Great Compassion. instructions of the emanation of Great Compassion, the dharma-protecting ki Protecting king Songtsen Gampo on the stages of successively — the ten bhumis by practising the ten perfections and establishing the fruition of the three kayas. FIRST, PERFECTION OF GENEROSITY Within that are six topics: 1. The object of generosity. . The substance of generosity. . The time of generosity. 2 3 4. The virtues of generosity. 5. Substances that lead to faults. 6 . The means of dedication. First, as for the object of generosity, there are: 1. The field of the Three Jewels, the object of offerings. 2. The field of our kind parents. 3. The field of virtue, individuals who practise dharma. 433MANIKABUM oe 4. The field of compassion, sentient beings who are hungry ot poor. . The second, as for the substance oF generosity there are: 1. Generosity with dharma. 2. Material generosity. 3, Situational generosity. ‘Third, as for the time of generosity there are: 1. The motivation for generosity arising. 2, One having substances. 3, A mind without desire. Fourth, as for the virtues of generosity: 1. By material generosity, benefit is done. 2. By situational generosity, life is extended. 3, By dharma generosity, people’s being is liberated. Fifth, as for substances that lead to faults, do not give: Meat 2. Liquor 3. Onion 4. Garlic 5. Weapons 1 Sixth, as for the means of dedication, by dedicating for the benefit of self, the goodness and happiness of this world will be possessed. However, by dedicating for the benefit of others, the accomplishment will be much vaster and more excellent. By dedicating to unsurpassable great enlightenment the ultimate will be without worldly turmoil. We should not dedicate for the benefit of ourselves alone. Also we should not dedicate for the benefit of others alone. By dedicating ordinary virtue forFor example, it is Ii ple, it is like a Poor person meeting with a treasure. Finding a precious tre is | that is the source of all that is needed and desired is like 1 Supremely Joyful. By seeing the meaning of dharma, which we did not see before, we do not fall into samsara and because of that, we are supremely joyful. SECOND, PERFECTION OF DISCIPLINE Within are three sections: 1. The discipline of gathering virtuous dharmas. 2. The discipline of vows restraining bad behavior. 3. The discipline of benefitting beings. First, as for the discipline of gathering virtuous dharmas, listening, contemplating and viewing the holy dharma without partiality and bias are pure. Practise the perfections and so forth, the dharmas of the side of enlightenment. 435MANIKABUM _ ws of restraint, there are these of tye see ea for the discipline of ; f the getsul and the gelong. They must hy second, as brief, all non-virtuous dharmas arg the one day precepts 0 them. In genyen, ¢ body, speech and mind should be eliminateg Kept without breaking abandoned. Evil deeds 0! and restrained. Third, as for the discipline of benefitting sentient beings, for even enemies, hatred should not arise and we should not cast them away. We 1 favour friends nor produce attachment to them. Not forgetting should not 1 beings, we should produce kindness like that of a mother for her sentient only child. Moreover, as for the essence of discipline, the cause of guarding, the fruition and completing it, not conceptualizing these three at all is called the perfection of discipline. Thus by the perfection of discipline having produced the ground, in establishing the path and fruition recite the Six Syllable of Great Compassion, the essence mantra that directly establishes enlightenment. Having purified obscurations by continually counting OM MANI PADME HUM, the fruition the Spotless bhumi is attained. Moreover by practising completely pure, that is spotless, discipline, the completely pure fruition is free from defilements of faults. Because of being without the dharmas of grasper and grasped, it purifies the dharmas of samsara. As for the occasion of completely pure discipline, kleshas and defilements of discursive thoughts do not arise even in dreams. Therefore it is called the Spotless bhumi. THIRD, PEFECTION OF PATIENCE Within are three sections: 436S eanieieererre eteere treet ~—-nsling the Fruition ofthe Three Ka Aon of the Three Kayas 1, The patience of not paying heed to harm, 2. The patience of accepting suffering, 3, The patience of not being frightened by the prof foun the nature of dharmas. d meaning of First, as for the patience of not paying heed to harm, those /ho do harm ‘ , Who do to us with the body, who by speech use harsh words and revile us, if we realise the meaning of the nature of dharmas, emptiness, all lt and aggression are changed to equality, by that, even if the king of the maras holding an axe strikes us from the right, no fear or anger towards him will arise. Second, as for the patience of accepting suffering, though the wisdom deities with respect and songs may invite us from the left and pay homage with sandalwood paste, no attachment to that will arise. In brief, since the skandhas are equality, we should be patient even toward an enemy who cuts off our life. Since food and wealth is generally usable when they have been stolen, we should be patient with the robber or thief we know stole them. Meditating on the patience of accepting suffering is the time for splendid bodhisattva conduct. Third, as for the patience of not being frightened by the profound meaning of the nature of dharmas, we are resting in the unborn, unfabricated state of the nature of dharmas. However, because of not recognizing it, its manifested existence within us is not established. Without giving rise to fear and anxiety like the shravakas, certainty in it arises. Thus having produced the cause by the perfection of patience in 437MANT KABUN th with the fruition, recite the Six Syllable of Great fe " a 1g st Pi sence mantra that directly establishes enlightenmen, Je es : M MANI PADME HUM, after obscuration, 1 of attaining this third fruition is attaineg establishin ‘Compassion, By continually counting oO i the level been purified, i have +, by attaining patience, by having energetically said these words, wreover, . Mot wine correct meaning, wanting to hear the four words that is called, the gem it in a pit of fire and so forth, not even looking out for our iis goin; ot rearing away the non-corresponding side, like a precipice of darkness by cl the light of prajfia fire. FOURTH, PERFECTION OF EXERTION Within are three sections: 1. The exertion of armour. 2. The exertion joined to the genuine meaning. 3, The exertion of not reversing from the genuine meaning. First, as for the exertion of armour, for example it is like a man who puts on armour and holds weapons, conquering a foreign army. On this side, by the valour in his body, he cannot be harmed at all. So the bodhisattva of the fourth bhumi puts on the armour of a warrior of exertion and holding the sword of prajfia, conquers the non-corresponding side, all laziness and distraction. Second, as for the exertion of being joined to the genuine meaning, the virtue that we have promised, not letting ourselves come under the power of laziness, having practised, is Put into practice. It is joined to the unborn 438Practisis : ising the Ten Perfections and Establishing the Fruition of the Three Kayas nature of dharmas, emptiness luminosity, the Tealisation of true, perfect enlightenment. z Third, as for the exertion of not Teversing from the genuine meaning, an evil-doer companion says, “By you, since the dharma has not been accomplished by this much difficulty, give up!” Though that is said, not coming under its power, as for completing what has been undertaken, that is the exertion of non-reversing. As for not being discouraged by difficulties in performing the roots of virtue, that is the exertion of being able to deal with conditions. As for grasping the roots of virtue as dissatisfying, that is the exertion of dissatisfaction, So having produced the cause of the perfection of exertion, in establishing the path along with the fruition, recite this essence mantra directly establishing enlightenment, the Six Syllable of Great Compassion. By continually reciting OM MANI PADME HUM, having purified obscurations, the fruition, the fourth bhumi, the level of Emanating Light is attained. Moreover by meditating on the thirty-seven dharmas on the side of enlightenment by the fire of prajfia, after conceptualizations of grasper and grasped are burned like fuel, since the meaning of the nature of dharmas is clarified, it is called the bhumi of Emanating Light. FIFTH, PERFECTION OF MEDITATION Within are three divisions: 1. The meditation of dharmas which are seen as not moving. 2. The meditation of good qualities being completely established without error. 439woman _________N 3, The meditation of benefitting beings. First, the meditation of dharmas i sen as not moving. For example : ifthe door of @ hous is always closed, it cuts off the ouside ait, Like, Sethe bodhisattva of te fith bhumi abides inthe meaning ofthe unborn and a the time of meditating on the object and perceiver, if the mind is Close in complete non-thought, it is not moved by the wind of. characteristics, The cause of the kleshas, emanation, is cut off. Afterwards, there is no disturbance by the wind of the kleshas. Second is the meditation of good qualities being completely established, After samadhi exists stably, by the arising of extensive higher Perceptions, many good qualities arise and therefore, benefit for sentient beings is performed. Third, as for the meditation of benefitting sentient beings, a sick person is benefitted by a doctor. A hungry person is benefitted by food By being a refuge from enemies, friends do benefit. One who desires dharma is benefitted by being given that which is desired, So having created the cause by the perfection of meditation, in establishing the path and fruition of meditation, recite the essence mantra, the Six Syllable of Great Compassion, which leads directly to enlightenment, By continually counting OM MANI PADME HUM, having purified obscurations, the fifth bhumi, “Difficult to Purify” is attained, For example, blowing a flute and eating powder at the same time is difficult. In doing benefit for both Ourselves and others, it is difficult to meditate at the same time on both the absolute without characteristics and relative appearance with 440Practising th ig the Ten Perfections and Establishing the Fruition of the Three Kayas aracteristics. Th i i ch © relative appearing as mere illusion is meditated on as natureless. The absolute is meditated on as the nature of dharmas free from complexity, That purific es the kleshas of both others and ourselves which are diffi cult to purify. Therefore it is called Difficult to Purify. SIXTH, PERFECTION OF PRAJNA Within are three sections: 1. The prajfia knowing individual and general characteristics 2. The prajfia realising cause and effect 3. Non-conceptual Prajiia First, as for the prajiia knowing individual and general characteristics, while knowing the general characteristics of dharmas as emptiness and selflessness, the individual characteristics of objects are discriminated individually without mixing them up. Second, as for the prajfia realising cause and effect, it is known that the cause of virtuous action has the effect of attaining the celestial realms. The cause of non-virtuous has the effect of falling into the lower realms, It is known that the cause arousing bodhicitta has the effect of attaining true, perfect enlightenment. The objects of cause and effect are known to be completely unborn. Third, as for non-conceptual prajfia, all dharmas are not conceptualized in terms of things and characteristics. They are known as simplicity completely free from the nature of conceptualized and conceptualizer. 441[MANI KABUM means of the perfection of prajfia, i sin tuced the cause by hand fruition of n which leads directly to enlightenmen, NI PADME HUM, having purified ey deeds, the sixth bl jon is attained. Moreover, by making leeds, s at the first time, when a high place has been reached, the truth, tually manifested and seen. This is for ing prod Thus having P raja, recite the essence mantra, » the establishing ‘the patl ; six Syllable of Great Compassio yy counting OM MAI y continuall ul jrumi Manifestati aspirations ofthe nature of dharmas is perceP! example, a8 having gotten up and 0] clearly seen. It is called Manifestation of the nature of dharmas without charactet pened the eyes, all appearances are because of clearly seeing the truth istics. SEVENTH, PERFECTION OF UPAYA Within are three parts: 1. Skill in the path of means without error. 2, Skill in the means of accomplishing the benefit for ourselves. 3, Skill in the means of accomplishing the benefit for others. ‘As for skill in the path of means without error, having examined what faults of body, speech and mind exist, we apply the antidotes. When we abandon these faults, virtues are established. As for skill in the means of accomplishing the benefit for others, after we explain karmic cause and effect to others, their navigation is reversed to upwards. Having realised that, by making ourselves not forget the benefit of others, we make it perfect. Thus having produced the cause by means of the perfection of upaya, in establishing the path and fruition of upaya, recite the essence mantra, the Six Syllable of Great Compassion which leads directly to 442——factsng the Ten Pertctions and Estabishin the Fruition of the Three Ka ig the Frution of the Three Kayas enlightenment. By continually counting OM MANI PADME HUM. having purified evil deeds, the sixth bhumi Manifestation is attained. By having gone far from samsaric dharmas with characteristics, . this is called the Far-going level. EIGHTH, PERFECTION OF ASPIRATION Within are three dharmas: 1. The aspiration of non-discouragement. 2. The aspiration of non-conception, 3. The aspiration of exertion in benefitting beings. Aspiration (smonlam) is the fruition, the path is the cause. Perfection, is reaching the other side, the place. As for the aspiration of non- discouragement, first at the time of bodhisattva conduct, the aspirations that are made establish the fruition of aspiration by being established. As for the aspiration of non-conception, absence of characteristics is self: existing. By the power of aspiration after characteristics have been overcome, aspiration in the three times for enlightenment are later established. As for the aspiration of exertion in benefitting beings, we make the aspiration that all sentient beings may attain Buddhahood. In doing that, as there is no action and actor of this benefit for sentient beings, it is without bias and partiality. Thus having produced the cause by means of the perfection of aspiration, in establishing the path and fruition of aspiration, recite the essence mantra, the Six Syllable of Great Compassion, which leads directly to enlightenment, By continually counting OM MANI PADME HUM, having purified obscurations, the 443™ ANT EAB UM is attained. After the eighth thy, the ¢ Immovable, it is predominant. Because it j bt is © iis not my, eighth bhumi, th the eighth bhumi is caljeg “the ete non-thoug! jsdom of comP! fa teristics, by the wind of charac Immovable.” NINTH, PERFECTION OF POWER Within are three sections: 1. Power of taming the three maras- 2. Power of | perfecting the two accumulations. 3, Power of eliminating opponents in debate. [As for the power of taming the four maras, by the bodhisattva of the ninth, as to be empty and selfless, after the non. bhumi knowing all dharm overcome, not even the name of the maras exists corresponding class is As for the power of perfecting the two accumulations, by the power of familiarity, without having to strive by means of physical effort, the accumulation of merit is perfected. From that, without being able to help it, the accumulation of wisdom is perfected. ‘As for the power of eliminating opponents in debate, by these two accumulations being indivisibly perfected, without applying any antidotes at all, by the samadhi of becoming a warrior, thus having produced the * cause by means of the perfection of aspiration, in establishing the path and fruition of aspiration, recite the essence mantra, the Six Syllable of Great Compassion, which leads directly to enlightenment, By continually counting OM MANI PADME HUM, having purified obscurations, the 444ninth bhumi, Good Intellect is attained. Moreover the fruition, genui , genuine is resolved. Even though benefits for self and other have been performed, there are many confusions, By ther be good intellect, itis called the bhumi of “Good Intell wisdom is ‘coming the ground of lect.” TENTH, PERFECTION OF WIspom Within are three sections: 1, Wisdom realising that dharmas and individuals are egoless, 2. Wisdom of complete non-thought. 3. Wisdom at the time of peace. As for the wisdom realising that dharmas and individuals are egoless, dharmas are by nature non-conceptual, egoless and empty of essence. Since ego-grasping of individuals is not established, by realising emptiness of essence, there is realisation. As for the wisdom of complete non-thought, within the tenth bhumi, Clouds of Dharma, after the vajra- like wisdom has conquered even subtle obscurations of knowables, by realising them as empty, there is the vajra-like samadhi. As for the wisdom at the time of peace, when we have thus come to a conclusion about and overcome habitual pattems, after all non- corresponding aspects have been eradicated, wisdom becomes predominant. Thus having produced the cause by means of the perfection of wisdom, in establishing the path and fruition of wisdom, recite the essence mantra, the Six Syllable of Great Compassion which leads directly to enlightenment, By continually counting OM MANI PADME 445ee MAN eee the tenth bhumi, Clouds + of D} harm HUM, having purified obscurations, tained, In dharmakaya like the sky, after sambhogakaya has ninmanakaya like rain falls on the earth. The Kleshas = ¢ uncultivated ground. After they have ws a is at like clouds, are to be tamed, are like abandoned, the sprouts of enlightenment grow. By making us attain the fruition of the three kayas, the tenth bhumi is called “Clouds of Dharm, a From traversing in order, the stages of the ten bodhisattva bhu: . 7 was the way of traversing them all at once by the way 7: of Gi Teat Compassion. These were the oral instructions of the emanated king on the Way of the ten perfections. 446