They always practice pure ethics, Give generously, practice compassion, cultivate patience, And the resulting virtue they completely dedicate to all wandering beings’ liberation in enlig
Trang 12.2.1.2 The benefits of explaining emptiness to such
individuals
All the good qualities following from that will arise within them
They always practice pure ethics, Give generously, practice compassion, cultivate patience, And the resulting virtue they completely dedicate to all wandering beings’ liberation in enlightenment
They respect the perfect bodhisattvas (5d-7a)
Giving these teachings to such listeners is not meaningless On the con-trary, it causes all the good qualities that follow from the meaning of these teachings to arise within them Therefore, they regard this system of Dharma as a newfound precious treasure, and rely on the following qual-ities in order that it should not diminish:
They always practice pure ethics that avoid all forms of nonvirtue [122]
The reason for this is that if as a result of corrupted ethics they take birth
in the lower realms, the continuum of their view of emptiness will be cut They give generously, because even if through proper ethical conduct they take rebirth in the higher realms, if they are poverty stricken, they will have to put so much effort into obtaining food and other means of liveli-hood that the continuum of their view of emptiness will be cut
They practice immeasurable compassion, because when the view of emptiness is embraced by compassion, this produces the enlightenment
of the buddhas, and nothing else can do so
They cultivate patience, because anger brings rebirth in the lower realms and an ugly color to one’s face, and if their anger displeases the noble ones, they will not receive the noble ones’ teachings and the continuum of their view of emptiness will be cut
[122.13] Furthermore, these bodhisattvas completely dedicate all of
this virtue so that all wandering beings without exception may be liber-ated in enlightenment They do this because virtue that is not so dedicliber-ated will not produce the uninterrupted development of the causes and results that culminate in enlightenment
They also respect the perfect bodhisattvas because no one other than the bodhisattvas can explain dependent arising
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Trang 32.2.2 The advice that one should listen to these teachings
The individual who is skilled in the modes that are profound and vast Will progress in stages to the ground of Excellent Joy.
Those who wish to do the same, therefore, should listen to the teachings about this path (7b- d)
Having gathered the accumulation of virtue uninterruptedly for a long period of time, the individual who is skilled in the profound mode of emptiness and the vast modes of generosity and so forth will traverse the paths of accumulation and junction and progress in stages to the ground
of Excellent Joy.3Those who wish to do the same, therefore, should listen
to the teachings about this path that will now be presented
2.3 The Dharma that is explained
2.3.1 An explanation by means of the two types of selflessness
2.3.2 An explanation by means of the sixteen emptinesses
2.3.1 An explanation by means of the two types of
selflessness 2.3.1.1 An explanation of each of the two types of selflessness
individually 2.3.1.2 A concluding summary
2.3.1.1 An explanation of each of the two types of
selflessness individually 2.3.1.1.1 Phenomena’s lack of self- entity
2.3.1.1.2 The selflessness of the individual
2.3.1.1.1 Phenomena’s lack of self- entity
2.3.1.1.1.1 A citation of the Buddha’s speech
2.3.1.1.1.2 Logical reasonings
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Trang 52.3.1.1.1.1 A citation of the Buddha’s speech
A passage from the Buddha’s speech in which he describes phenomena’s
authentic reality, just as it is, can be found in this portion of The Noble
Sutra of the Ten Grounds:
O sons and daughters of the victorious ones, the bodhisattvas who have completely perfected the path of the fifth ground enter the sixth ground They enter it by means of the ten ways
in which phenomena are equal If you ask, “What are these ten?,” they are as follows: All phenomena equally (1) have no attributes;4(2) all phenomena equally have no defining charac-teristics;5(3) similarly, all phenomena are equal in that none will arise and none are arising; (4) none have arisen; (5) all are free;6
(6) originally and perfectly pure; (7) beyond conceptual fabri-cation;7(8) equally neither to be adopted nor rejected; (9) all phenomena are equally like illusions, dreams, visual distortions, echoes, water- moons,8 reflections, and emanations; (10) and finally, all phenomena are the equality of the nonduality of things and the absence of things
When all phenomena’s true nature is perfectly realized to be like that, the sixth bodhisattva ground, the Manifest,9is attained
by means of this acuity and concordant patience
So it is taught