From a teaching given by the Most Venerable Geshe Ngawang Dhargyey at the
Dhargyey Buddhist Centre, Dunedin, Sunday 29th May 1994. It has been edited
by Ven. Ani Sönam Chökyi from the oral translation by Losang Dawa.
(c) Copyright Dhargyey Buddhist Centre.
When we meet here we say many prayers. The first are the prayers of Refuge
and Bodhicitta -- generation of the altruistic mind -- directed to the Buddha,
the Dharma and the Sangha:
I go for Refuge until the time of my Enlightenment To the Buddha, the Dharma
and the Sangha Community. Through the practice of generosity and the other perfections,
May I attain the state of Enlighten-ment to be able to benefit all sentient
beings.
Within the practice of generosity are included the practice of the other perfections--morality,
patience, enthusiastic perseverance, concentration and wisdom. The practices
of the Bodhisattvas are myriad and vast yet can be subsumed within the practice
of these six perfections, from generosity to wisdom.
This morning I will explain the six perfections. Please listen carefully and
retain these instructions.
GENEROSITY
In the "Song of Spiritual Experience" Jamgön Lama Tsong Khapa
says, "Generosity is like a wish-fulfilling jewel, granting the wishes
of all sentient beings," and "Giving is the sharpest sword to cut
through the knot of miserliness," and "A person who engages in selfless
generosity will gain fame and renown in all the ten directions." (The ten
directions are the four cardinal directions--North, South, East and West; the
four sub-directions--NE, NW, SE, SW; and above and below.)
Thus Bodhisattvas follow the path of generosity, giving material resources,
painstakingly accumulated merits, and even parts of their bodies, to the sentient
beings who are needy. The wise follow the path of the practice of generosity.
MORALITY
If a person practises generosity but lives an immoral life, the fruits of generosity
will not be enjoyed as a human in their next life. They will not be born as
a human or in another higher realm but as a lesser creature such as those of
the Naga realms. To enjoy the fruits of generosity in a higher realm there is
a need to live an ethical life.
Tsultrim, morality, literally means "moral discipline". The practice
of the perfection of morality is described as "The cleansing water washing
away the dirt of immoral deeds," and as "The cooling moonlight soothing
the pain of those scorched by immoral activities." Morality is strictly
guarded by the Bodhisattvas--as strictly as they would protect their own eyes.
In a situation where we expect harm we instinctively cover our eyes; in the
same way the sublime and holy are meticulous in guarding their morality.
PATIENCE
The third perfection is patience. This is very important because although one
may practise generosity and gather immense merit, and practise morality and
create the causes for a bright future life, these virtuous causes can be wiped
out by a moment of anger.
Zöpa, or the practice of patience, is the supreme ornament adorning the
powerful Bodhisattvas. Of all forms of ascetic practice, tolerance or patience
is the supreme.
Patience is to anger as the garuda is to the naga. (The garuda is a mythical
bird whose main prey is the naga, a serpentine creature.) There is nothing like
patience for cooling the heat of anger. Anger is the most destructive of all
the delusions because it destroys the goodness collected from all other practices.
When you have the armour-like protection of patience you will not be harmed
by external circumstances such as the bad treatment and harsh words directed
to you by others, just as a soldier with good armour will not be harmed by spears
and arrows in battle.
We need to persevere in developing our practice of patience so that we can remain
undisturbed and peaceful at all times. Develop patience as a part of all your
practices.
ENTHUSIASTIC PERSEVERANCE
The fourth perfection is the perfection of enthusiastic perseverance. If we
have constant diligence and a sense of joyful perseverance in our spiritual
practices then our realizations--the deep experiences and understanding gained
from our study of the Buddhas' teachings--will increase like the waxing moon.
When you have tsön.dru, enthusiastic perseverance or joyful application,
all actions of body, speech and mind become meaningful and purposeful. When
you have enthusiastic perseverance, whatever virtuous projects you embark upon
will be successfully completed. Thus, bearing in mind the benefits of enthusiastic
perseverance, we must develop this powerful practice.
CONCENTRATION
The fifth perfection is the perfection of concentration, the king that rules
the mind. A person with concentration has control over the mind. A concentrated
mind remains unshakeable like the King of Mountains (Mount Meru) that is not
moved by even the great winds and forces of destruction.
A mind with single-pointed concentration can be directed to, and remain focused
on, any object. For example, the concentrated mind can hold to its object, emptiness,
with perfect clarity and continuity undisturbed by extraneous thoughts. A person
who develops real calm abiding (a very high level of concentration), generates
what is known as physical and mental pliancy and bliss. The great yogis and
bodhisattvas persevere meticulously, doing everything that is necessary to cultivate
calm abiding and destroy the enemy of distractedness.
WISDOM
The last of the six perfections is the perfection of wisdom. Profound wisdom
is the perfect healthy eyes to see the ultimate reality--suchness--of all that
exists. It is this wisdom, understanding the ultimate mode of existence of all
things, which cuts through the root of cyclic existence. It is the practice
most highly acclaimed in all scriptures--the torch dispelling the darkness of
ignorance. It is spoken of by the Buddha in many scriptures as the most precious
of all qualities.
If there is anyone who is keen to escape ordinary existence they must do all
they can to develop this wisdom vision which sees how things actually exist
throughout time and space. The practitioner must pursue this path of wisdom
with all effort and diligence. It is only in wisdom that the path of deliverance
from ordinary existence can be found.
There are beings who have developed the perfect concentration of calm abiding
yet have not developed wisdom. Such power of mind, which can remain focused
single-pointedly on its object even for aeons, will not lead to the severing
of the roots of cyclic existence when wisdom is lacking.
Others, who have developed wisdom but lack concentration and thus cannot focus
steadily and continuously on this understanding, also will be unable to cut
through the root of ordinary existence. The two together--a mind with perfect
understanding, focusing clearly and steadily on the ultimate nature of reality--are
needed to sever the roots of ordinary existence.
The "Song of Spiritual Experience" says, "Thus work on developing
and increasing this path of combined calm abiding and wisdom."
What I have just explained is very important--the essence of the practice of
Bodhisattvas on the path to Enlightenment.
Now meditate, recollecting the six perfections and the part each plays in a
person's spiritual growth.