The Bodhisattva's Three-fold Ethics and Three-fold Samadhi 

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someone said to me i'm glad you'll be talking about
there was a suggestion that that might be discussed later in the day and here we are layer in the day so
maybe it isn't enough time to to begin discussing this
in the sunday in much on of sutra which i've
i'm talking about for a decade or so

i'm it teaches that there's a basic body sought for training program
which has six precepts
or six basic training methods and i've talked to about them right
ethical discipline patience and so on
up to the perfection of wisdom are the basic methods
by which one ah becomes buddha buddha is a full maturity of this on these training methods buddha is a thoroughly trained
how living being who does the training in order to benefit all beings
and in the cetera a dumb
meant is that there's three some divisions of each of these six
so the the up in particular i've talked a lot about they are threefold ethics or bodhisattvas
in art
in our bodhisattva precepts ceremony we give three pure precepts so the three few precepts are the threefold bodhisattva ethics
and is these are taught in indian
in indian great vehicle teachings that the body sought as ethics is threefold that the buddha gives bodhisattvas threefold ethics
one ethics is called ethics of restraint the first one and based on the first one a practice the ethics of developing all wholesome qualities
which means again to to the six basic training methods and the third at the third aspect of ethics is to develop
to our benefit
and mature all living bags so first as ethics of restraint next ethics of all good qualities next ethics of
benefiting bags those three
and i went and then i was looking at the same scripture he was talking about than that the practice of smiley the practice of concentration is also threefold
and i i saw that the practice of smarty the three folds of samadhi seem to be related to the three folds of ethics
so the three aspects of smarty that are first mentioned
our smadi which is a state of bliss
a state without discriminating thought silent and still
extremely tranquil and impeccable
curing the pains of affliction
that's the first aspect of samadi
so being calm and peaceful and still and blissful that
might be familiar description of the state of concentration
but a sizzling bit more says that the concentration is
the in this case or without discrimination or you could say
non conceptual
and it doesn't say therefore but i would say because it's because it's without discrimination because it's non conceptual it is impeccable

again relating to what i mentioned this morning when we when we arrive at sitting
in this immeasurable
inconceivable imperceptible world when we are sitting there
that state is impeccable there's no mistakes
and this goes with the first pure precept which is the precept of restraint of mistakes
and this precept of restraint of harris
the precept of being impeccable
about all actions and restraining
the impeccable
that precept guess
peace of mind when you when you when we're able to do that first few precept of first ethical precept that brings peace of mind and the first aspect of samadhi
he's a peace of mind without
discrimination so it's not just that you don't make mistakes in the gross sense you don't make mistakes in the subtle sense of discrimination
you perform actions without discrimination
in this concentration
for example without the discrimination between actor and action or self and other does not that discrimination
and in the smarty there is this discrimination is dropped for the time being
mine an object or one point in
there's no discrimination between within one point
self another are one point it
there's no discrimination between self and other the concept of self and other has been collapsed into concentration
so that concentration goes i feel with the first ethical
point and body soccer practice the next kind of concentration is a concentration which manifestly achieves good qualities which brings forth this good qualities
it's a concentration
on these practices which we just talked about generosity ethics and so on but it's practicing them in this context of restraint of discrimination
he practice giving yes
yeah yeah
do you understand it to even
discursive thought that
other things
i would say that by by attending to giving up discursive thought one arrives had mental one point in this
and if discursive thought arose
after giving up for a long time if it continued to arise that discursive thought would be would arise in mental one point illness so the discursive thought would be understood as not other than that which is aware of it that the discursive thought
you would understand is none other than consciousness itself so there'll be no discrimination between a awareness and the district discourse
to get to that level of non conceptually eighty one would have to practice or letting go of the discrimination and treating all the different discursive thoughts in the same way in order to be able to practice non discrimination towards eventually the practice non discrimination
towards the thought towards the discourse and non-discrimination discrimination between the discourse the discourse her the coarser the discussant and the consciousness that they're all be one point therefore the mind is tranquil very tranquil
and blissful
an impeccable
which brings that impeccable together with the the ethical training to be impeccable
so the ethical training to be impeccable help you be impeccable about your concentration practice to however
i'll tell you one pointed it's your product is probably not possible to be impeccable
once you're once you're concentrating this way you can be impeccable
and the second one the second aspect of some of the concentration is concentration which is bringing forth the good qualities
that's exactly the same as the second aspect of ethics which is to gather together actually to gather to concentrate all the good qualities all the training methods they're all gathered together and developed that's the same as a second kind of samadi and in both
cases you can develop these if this gathering the whole and qualities in ethical practices based on the pure practice
where you're working to do various forms
in such a way
that you don't try to get anything from them for example
did you notice your resistance to them both in terms of being holding back and overdoing it by noticing these ways of falling down with the forums
with the regulations of the practice with the is involved one real realizes an impact ability there
which it as far as you can go before you are mentally one point heard about that
and that makes it possible to do the next practice both coming from samadi and ethics practice to new the next practice for any well and then the third aspect of somebody is a samadi which manifestly achieves the welfare of our bring beings
which sounds just like the third aspect of bodhisattva ethics so what's the difference while the difference would only be that in case of the samadi you would be one point and about it he would be tranquil and had peace and you'd be him
packable so in order to go from attempting to do the feet for bodhisattva ethics
the way we try now
to the way the doing it where it's impeccable we need to practice them
and then practice patience
enthusiasm and concentrations that we need concentration for them actually to become impeccable
and in concentration as is presented
it starts with the first one which is to be in a state of concentration where
we realize we're an irreproachable impeccable state
and i also mentioned that when doing these bodies sought for ethical trainees
that the essence of training with these three
distraction does restraining
yeah distraction from doing the practice
practicing all good and benefiting beings that in trying to practice these precepts perceval receive them we received these precepts him another who has received them from another and so on back to beginning less time
then we aspire to them so the essence of this ethical discipline has four parts first is received the precepts correctly from another second is to aspire to practice the precept
third is to be packable
it's to fall down
he's to fail
at doing what you aspire to do that's a normal part of moving towards being impeccable is to be packable
and by doing that over and over one it evolves towards being successful of towards being impeccable in regard to
but to be successful our time means we need to be concentrated in this way so we as we're doing with these practices we move towards concentration until the concentration is so one pointed and in that
one point illness
there's no more failure
we are impeccable
so that's a a three the three aspects of concentration it in relationship to the three aspects of ethical training i feel that they they don't tell each other one anticipates the second the second shows the perfection of the first

this is from the sutra and then one of the great devotees of the search
a sanga wrote a text called a summary of the great vehicle and in there he also treats the concentration has three aspects he says it's slightly differently
he's inspired by the surgery but when he talks about the three aspects he talks about it slightly differently he says the first aspect of concentration is that which establishes pleasant abodes
the second aspect is that which engender supernatural powers
a third aspect is that which benefits beings

pleasant abodes are established by doing things
with no resistance
by thinking with no resistance
which means thinking with attorney discourse to be totally one pointed with things is to have no resistance
and we don't usually think of these
all these good quality is a supernatural powers but anyway that's what it says so
i'm just letting you know that you might accidentally
ah engender some supernatural powers if you do these practices in a concentrated way
the third was exactly the same that i were to benefits living beings
it turns out that each one of these three aspects of concentration is then in than can be this
analyze into three further steps
but i would be willing to wait or another time to tell you about them
unless you want to hear bottom now
but he may or may not be the right time to tell you that these three aspects of concentration also have three aspects
born each year so this presentation ah the sixth the six basic bodhisattva practices each have three aspects which is
eighteen aspects of one practice of enlightenment and the each of them have three aspects which is fifty four i believe aspects fifty four
a facets of in the process of making a buddha
but maybe maybe i should wait to tell you about him and see if you have any questions in our last few minutes together
any any feedback from anybody about anything
any feedback ten
i asked you that before number
any feedback ted
ted was ted more get brown and ted more and feedback ted more
any feedback jeff

any feedback tyler
any feedback athena
but thank you any feedback alinea often high

we'd show me your name sir
eric any feedback eric
he said
you are you were sitting and you you are noticing inconsistency and it was hard to accept the inconsistency getting towards
more open to seeing the inconsistency yeah how about more open and would you did you for more openness to being inconsistent yeah so that's that that shows that to me i hear you say at the beginning ah when i when i was aware of inconsistency in the concert
situation i was having trouble being generous towards it
but at the end i was more generous and welcoming of it
and then if you can be
the more accepting open and welcoming to the inconsistency is in the concentration
the already more concentrated
i don't know if you notice that but i feel that when i see somebody has distracted and they don't end they pushed the distraction away that they get more distracted but when they welcome distraction had say
and as i thank you to the distraction and thank you that they notice the distraction that already more concentrated of that movement that's what i observed then we had to be careful of the distraction right package essex with the distraction are not be moved onto that but anyway i think what happened my story of him
is that he was sitting he noticed distraction inconsistency is in the concentration and he went back to the beginning practice of generosity which sets which is the foundation of concentration
we can't be concentrated in a focused com
sway if we're not generous with what comes out
and if we are generous with what comes up we can be concentrated and then we can be patient also with the amount of effort that it
that we have to give to go from the inconsistency to consistency pour not gonna get it to consistency unless every step of the way were generous to the inconsistency but that doesn't mean as soon as your generous to inconsistency the inconsistency drops away
yeah so in these patients needed to be generous
careful and patient and then there were all got all together now i'd say i actually would really like to be consistent i'm ready and i really liked it and then
there it is and then it goes away sarah
any other feedback
kill me
which you said there's a difference
awareness and
i ever seen awareness practice and construction well the word concentration is sometimes translated as awareness
however some awareness is not concentrated or some some awareness does not fully realize
flexibility focus so some states of awareness or not concentrated
and some are but concentration is it is is a form of it's one of the forms of awareness and it's a type of wariness that's necessary in order for there to be another kind of awareness you can call wisdom also a kind of awareness in got buddha's wisdom a type of awareness but it's an
awareness where there's fully developed concentration
which again doesn't just mean focused it also means flexible in body and mind are flexible
relaxed open but undistracted and joyful and bright that an awareness states that are not done inequality are not usually called concentration
the concentration is always available were living in concentration actually that's what we live
but because of the limited world reimagine that sometimes
quite successful and distracts us from the state of concentration in which we're actually living
is your nutrition germany feedback

romi did the
bread brent
yeah john
okay thank you for the non verbal feedback
he described
describe it
it's gonna be practicing the six perfections with it
so ah
again if discursive thought arises for example certain kinds of discursive thought i really am
very attractive either for self abuse or self aggrandizement
so if i want to like relinquish or like go of discourse of thought i have to like first of all practice generosity towards it
and then i had to be careful of it because it can be a pitfall
a careful of that does not mean kazimierz do it it does not be running after it does not mean asking me holding onto it does not mean speak badly of it
it also doesn't mean to praise it for more than it is
and so on a practice the bodies that the ethics of or street with discourse of thought
the state of concentration is like the state of the first for precept but the development of concentration you have to use the six perfections to get to concentration we're not going to really even fully
for announced discursive thought until we have wisdom
so by doing is these first for practices were ready to basically relinquish discuss of thought and relinquish it means we don't push it away because that wouldn't be too much that would be some discrimination and we don't hold onto it we really totally let it be
the so that now we can look at it and apply the teachings about the nature of phenomena to discursive thought and all other phenomena was that helpful
i would like to ask each of you for your feedback so maybe can all give it at once
thank you very much
and so i i wish you well in the month of july
i will be a year up the whole month that i hoped to practice with you again someday
thank you thank you
may i
the extends to every the place where
who does way the numberless ha
to save them
the inexhaustible ah
and then dharma a long list
join to them buddha
as way so festival
evolve to become it