The treasury of knowledge book five buddhist ethics buddhist ethics v 5 (56)

GENERAL POINTS ON THE THREE ETHICAL SYSTEMS [II] This section has three [parts]: 1 the number of sets of vows that may be held by one person, 2 the way the three systems coexist in one p

associated with the complex, unelaborated, or utterly simple con-ducts.326 [To engage in these forms of conduct] enhances [the realiza-tion of] the two phases, and one consequently progresses through the four [stages of spiritual development] of the individual.327

On the three [stages, small, middling, and great,] of the path of accumulation, one gains the common attainments328 and an enhanced vividness [of the visualization of the coarse and subtle aspects of the mandala] Following that, on the “stage of warmth” of the path of preparation, one consolidates the pristine awareness of bliss and emptiness [resulting] from the wind and mind dissolving into the central channel On the “peak” [stage of the path of preparation], one experiences an uninterrupted vision of the circle of deities of the man-dala and attains the [deity’s] dimension [that manifests vividly] in the absence of conceptualizations.329 On the stage of “receptivity,” of the same path, one’s manifest eighty natural conceptualizations330 [temporarily] cease Enhancing pristine awareness, which has the power to link up to the path of seeing, one reaches the “highest qual-ity” [stage of the path of preparation] Following this, one practices wandering in the great outer power places,331 and with respect to the inner [power places], one dissolves channels, winds, and seminal es-sences into the central channel, reaching the provisional result of the twelve stages As a result of the proximate cause [of the elaborate, non-elaborate, and simple conduct], one attains the ultimate result of the stage of buddha, the union that requires no more learning,332 the state of Vajradhara endowed with the sevenfold features of [male and female deity] facing each other,333 the great lordliness over the incon-ceivable mystery, the highest and eternal state

These phases of the path that begin with the three systems of eth-ics are presented in the form of a synopsis in order to be easily under-stood They are discussed in detail in latter parts of this treatise [The Infinite Ocean of Knowledge].

GENERAL POINTS ON THE THREE ETHICAL SYSTEMS [II] This section has three [parts]: (1) the number of sets of vows that may

be held by one person, (2) the way the three systems coexist in one person, and (3) the benefits of observing ethics

The Number of Sets of Vows Held by One Person [A]

A person may hold one, two, or all three sets of vows, etc.;

These vows are distinguishable.

An individual who has assumed the personal liberation vows of the Individual Way is a “holder of one set of vows,” since he or she holds only those vows but not the vows of the higher two systems of ethics Someone who has assumed the commitments of awakening mind is

a “holder of two sets of vows” because the personal liberation vows

of the Universal Way and the awakening mind commitments are iden-tical with respect to their essence A practitioner who has assumed the mantric pledges is a “holder of all three sets of vows” since prior

to that he or she must have assumed the personal liberation vows and awakening mind commitments as well

To elaborate, the three systems of ethics upheld by a monk who is

a tantric practitioner exist with identical nature However, they can

be conceptually distinguished in the following way: the discipline of renunciation [of a monk who is a tantric practitioner], in so far as it implies forsaking harmfulness and its [underlying] basis, comprises the [personal] liberation vows In so far as [such discipline] is accom-panied by an altruistic intention, it comprises the awakening mind commitments In so far as it is accompanied by the skillful means of making the result [buddhahood] the path, it comprises the Secret Mantra pledges

“Etc.” [in the root verses] refers to individuals who have assumed the three sets of vows in stages, or those who have first assumed one

of the two higher vows and subsequently assumed personal libera-tion vows

The Way the Three Ethical Systems Coexist in One Person [B]

This section has two parts: (1) a concise statement, and (2) an exten-sive explanation

Concise Statement [1]

Indian scholars differ from Tibetan scholars in their assertions

On how all three sets of vows coexist in one person.

An individual may successively assume the three sets of vows— personal liberation, awakening mind, and mantra—and thereby pos-sess all three sets In this case, how do these three ethical systems coexist in one person? Indian and Tibetan scholars differ in their many assertions on the way the three coexist

Extensive Explanation [2]

This section has two parts: (1) the assertions of Indian scholars, and (2) the assertions of Tibetan scholars

The Assertions of Indian Scholars [a]

Abhayakara says that the vows are similar in that they share an attitude of restraint

But are distinguished by their forms The great scholar

Vibhutichandra asserts

That the higher vows outshine the lower, while remaining

distinct.

Six assertions generally [prevalent] in India are presented in the Key

to the Initiation334:

(1) The assertion that the personal liberation vows serve as the foundation for awakening mind commitments, and these as the foundation for mantric vows;

(2) The assertion that the lower vows are refined and enhanced

by receiving the higher ones;

(3) The assertion that the vows are identical in nature but diver-sified in that the personal liberation vows are outer vows; the awakening mind commitments, inner; and the mantra vows, secret

(4) The assertion that the vows are cumulative in that higher ones contain the lower ones;

(5) The assertion that the vows are graded since by receiving the higher ones the lower ones are transformed [into the higher];

(6) The assertion that the vows coexist but are unmixed, each being a complete system in its own right

Of these, the assertion of Abhayakara and that of Vibhutichandra are most widely known in Tibet at present Abhayakara asserts that just as various pieces of gold jewelry share the same nature by virtue of being made of gold, but differ in form—a crown, an anklet, a bracelet, etc.—

the three ethical systems share the same nature of being [rooted in]

an attitude of restraint, but differ in form Vibhutichandra’s Stream of Light on the Three Vows335 states that the three ethical systems are like the stars, the moon, and the sun, respectively The higher ones out-shine the lower ones, which become hidden However, each of the three ethical systems has a different essence

The Assertions of Tibetan Scholars [b]

The incomparable Gampopa and his followers state that the three ethical systems

Are each of a different essence and should be preserved as

prescribed.

Faced with dilemma, the higher system takes precedence;

Transgressions of the lower vows are thereby overcome; their qualities are contained in the higher.

The systems differ in the way vows are assumed and lost.

Gampopa states:

[The three ethical systems are] each of a different essence These must be observed just as prescribed If faced with a dilemma, the higher takes precedence The demerit of transgressing a lower vow is outshined by the merit of [observing] the higher The quali-ties [of the lower systems] are contained in the higher.

To elaborate, the three kinds of ethical systems differ in their scrip-tural origins, preceptors, phases, motivations, ceremonies, precepts, causes of loss of vows, benefits of observing vows, possibilities of restoring damaged vows, etc Therefore, each is of a distinct essence The form of each is [to prescribe] restraint from what is unwhole-some and to cultivate the remedial correct view Thus, the three are all of the same nature in being [based on] an attitude of restraint, and all three therefore exist for the same purpose: to serve as remedies [for negative emotions and other impediments] The vows that per-tain to the circumstances one encounters, whether these involve for-saking an action or applying a remedy, should be observed just as they are set out in their respective systems

If faced with the dilemma, for example, of partaking of the pledge substances at a tantric feast and thus transgressing the discipline of personal liberation or not partaking of them and thus transgressing the tantric conduct, [the observance of] the higher discipline should take precedence This is so because if one violates the personal libera-tion vows with a special attitude, [i.e., the mind of awakening,] or

with the skill in means [taught in the Secret Mantra], no fault is in-curred The demerit of transgressing lower vows is outshined [by the merit of observing the higher] Not only is there no failing or down-fall incurred from the transgression [of a lower vow], but also the great benefits from observing higher ethics are accrued Thus, the qualities [of the lower systems] are contained in the higher These points were asserted by Gampopa and his followers,336 who include the learned and accomplished masters of the four major and eight minor Kagyu schools,337 and especially the omniscient and victorious Seventh [Karmapa,] Chödrak Gyatso

The venerable Drakpa, the omniscient Longchenpa, and others Assert that the individual identities of the ethical systems are unmixed; each is complete in prescribing both restraint and requirements.

The essence of one vow changes into the next; thus, the quali-ties of the higher contain the lower.

Special conduct makes them compatible with each other.

One should observe the most important in any given

circumstance.

The venerable uncle Drakpa Gyaltsen and his nephew338 of the

Sak-ya school, the omniscient Longchen Rabjampa, and others such as the great translators Rinchen Zangpo, Rongzom Chözang, and their followers make these assertions: (1) the individual identities of the ethical systems are unmixed; (2) each is complete in prescribing re-straint and requirements; (3) the essence of one vow changes into the next; (4) the qualities of the higher contain those of the lower; (5) spe-cial conduct makes them compatible with each other; (6) in any given circumstance, the most important is observed

To elaborate, the three ethical systems differ in their preceptors, ceremonies, benefits, etc Therefore, their individual identities are unmixed However, the three sets of ethical systems have identical aims with respect to what is to be refrained from and what is required:

to relinquish ordinary emotions and to release the fetters of the emo-tions Thus, each system is complete in its prescriptions of what to restrain from and what is required

In the manner of [extracting] copper from copper ore and then pre-paring with it the elixir that transforms poor metals into gold, if the