Completion, maturation, and training: Difference between revisions
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*training in perception. | *training in perception. | ||
==Explanation== | |||
As it says in the [[Zindri]]: | As it says in the [[Zindri]]: | ||
:By training in the [[six paramitas|six transcendent perfections]] on the long path ([[Sutrayana]]), the short path ([[Vajrayana]]), or the swift path ([[Dzogchen]]), we should perfect three practices: completion, maturation, and training. By means of the six transcendent perfections we fully complete the infinite accumulations of [[merit]] and [[wisdom]]. With the six transcendent perfections we establish sentient beings on the paths to the three kinds of [[enlightenment]] and bring infinite beings to maturation. And by relying on the six transcendent perfections we should train in our perception of infinite worlds, both pure and impure, in accordance with our wishes: "By this merit gained from practising the six transcendent perfections, in the future may any world, pure or impure, that I wish to train in come into being." Here our merit is the primary cause and our prayers of aspiration the contributory conditions. Examples of pure worlds are the [[buddha field|buddhafield]] of [[Manjushri]] and the Pure Land of [[Sukhavati]], while impure worlds are those such as this world of ours, the buddhafield of our teacher the [[Buddha]].<ref>[[Khenpo Ngawang Palzang]], ''[[A Guide to the Words of My Perfect Teacher]]'', Translated by Padmakara Translation Group, published by Shambhala Publications ISBN 1-59030-073-4, pages 183/184</ref> | :By training in the [[six paramitas|six transcendent perfections]] on the long path ([[Sutrayana]]), the short path ([[Vajrayana]]), or the swift path ([[Dzogchen]]), we should perfect three practices: completion, maturation, and training. | ||
:By means of the six transcendent perfections we fully '''complete''' the infinite accumulations of [[merit]] and [[wisdom]]. With the six transcendent perfections we establish sentient beings on the paths to the three kinds of [[enlightenment]] and bring infinite beings to '''maturation'''. And by relying on the six transcendent perfections we should '''train in our perception''' of infinite worlds, both pure and impure, in accordance with our wishes: "By this merit gained from practising the six transcendent perfections, in the future may any world, pure or impure, that I wish to train in come into being." Here our merit is the primary cause and our prayers of aspiration the contributory conditions. Examples of pure worlds are the [[buddha field|buddhafield]] of [[Manjushri]] and the Pure Land of [[Sukhavati]], while impure worlds are those such as this world of ours, the buddhafield of our teacher the [[Buddha]].<ref>[[Khenpo Ngawang Palzang]], ''[[A Guide to the Words of My Perfect Teacher]]'', Translated by Padmakara Translation Group, published by Shambhala Publications ISBN 1-59030-073-4, pages 183/184</ref> | |||
==References== | ==References== | ||
Revision as of 09:08, 27 October 2014
Completion, maturation and training (Tib. རྫོགས་སྨིན་སྦྱང་གསུམ།, Wyl. rdzogs smin sbyang gsum) refers to the three activities of a bodhisattva, which are:
- completing the two accumulations,
- maturing or ripening beings and
- training in perception.
Explanation
As it says in the Zindri:
- By training in the six transcendent perfections on the long path (Sutrayana), the short path (Vajrayana), or the swift path (Dzogchen), we should perfect three practices: completion, maturation, and training.
- By means of the six transcendent perfections we fully complete the infinite accumulations of merit and wisdom. With the six transcendent perfections we establish sentient beings on the paths to the three kinds of enlightenment and bring infinite beings to maturation. And by relying on the six transcendent perfections we should train in our perception of infinite worlds, both pure and impure, in accordance with our wishes: "By this merit gained from practising the six transcendent perfections, in the future may any world, pure or impure, that I wish to train in come into being." Here our merit is the primary cause and our prayers of aspiration the contributory conditions. Examples of pure worlds are the buddhafield of Manjushri and the Pure Land of Sukhavati, while impure worlds are those such as this world of ours, the buddhafield of our teacher the Buddha.[1]
References
- ↑ Khenpo Ngawang Palzang, A Guide to the Words of My Perfect Teacher, Translated by Padmakara Translation Group, published by Shambhala Publications ISBN 1-59030-073-4, pages 183/184