THE PERFECTIONS OF MEDITATIVE STABILIZATION AND WISDOM
(v) How to train in the perfection of meditative stabilization
(a') What meditative stabilization is
(b') How to begin the cultivation of meditative stabilization
(c') The divisions of meditative stabilization
(d') How to practice
(e') A summary
(vi) How to train in the perfection of wisdom
(a') What wisdom is
(b') How to begin the generation of wisdom
(c') The divisions of wisdom
(1') Wisdom that knows the ultimate
(2') Wisdom that knows the conventional
(3') Wisdom that knows how to act for the welfare of living beings
(d') How to practice
(e') A summary
(v) How to train in the perfection of meditative stabilization
The explanation of how to train in the perfection of meditative stabilization has five parts:
1. What meditative stabilization is
2. How to begin the cultivation of meditative stabilization [448]
3. The divisions of meditative stabilization
4. How to practice
5. A summary
(a') What meditative stabilization is
Meditative stabilization is a virtuous, one-pointed state of mind that stays fixed on its object of meditation without distraction to other things. The Bodhisattva Levels says:344
It is the one-pointed state of mind—stabilized on virtue, and either mundane or supramundane—of bodhisattvas who have first studied and reflected on the bodhisattvas’ scriptural collections. Whether it is oriented toward meditative serenity, toward insight, or toward both as the path that conjoins them, understand that this one-pointed state of mind is the bodhisattvas’ meditative stabilization.
And Engaging in the Bodhisattva Deeds also says:345
Having thus generated joyous perseverance,
Set your mind in meditative concentration. . . .
(b') How to begin the cultivation of meditative stabilization
Think over the benefits of cultivating meditative stabilization and the faults of not cultivating it. I will explain this in the meditative serenity section. 346
(c') The divisions of meditative stabilization
In line with the above citation [from the Bodhisattva Levels], if you subdivide meditative stabilization according to nature, there are two kinds: mundane and supramundane; and if you do so according to orientation, there are three kinds [oriented toward serenity, toward insight, or toward both conjoined]. If you subdivide it according to function, there are three types: meditative stabilization that stabilizes the body and mind in bliss within the present life, meditative stabilization that achieves good qualities, and meditative stabilization that carries out the welfare of living beings. The first, meditative stabilization that stabilizes the body and mind in bliss within the present life, is all meditative stabilizations that generate mental and physical pliancy when you enter them with equipoise. The second, meditative stabilization that achieves good qualities, is all meditative stabilizations which accomplish good qualities shared with śrāvakas—the superknowledges, liberations, totalities, masteries, etc. The third, meditative stabilization that carries out the welfare of living beings, is meditative stabilization that accomplishes the eleven activities for others’ welfare.
(d') How to practice
Whenever you practice any virtuous meditative stabilization, you do so in association with the six supremacies and all six perfections. The generosity of meditative stabilization is maintaining meditative stabilization yourself and then establishing others in it. [449] Understand the other perfections from the earlier explanation. 347
(e') A summary
The recollection and cultivation of the spirit of enlightenment—the basis of the bodhisattva deeds—is what inspires you to train in order to set all living beings in uncontaminated meditative stabilization. After you have increased the stability of this spirit, aspire to the high meditative stabilizations and train in these. Even if you are unable to fully develop the meditative stabilizations, you must strive to train from time to time in one-pointed concentration to whatever extent you are able. For, if you do not do so, you will be continually stained with the fault of breaking the precepts, and in other lives as well you will find it most difficult to learn the trainings for entering the many doors of the bodhisattvas’ meditative stabilizations. Whereas if you never give up your effort, even in this life your mind will become steadily less distracted, making your accumulations of virtue very powerful. In future lives, as the Questions of Subāhu Sūtra says, you will have physical and mental bliss and a joyful mind, thereby easily completing the perfection of meditative stabilization.
I will not elaborate further here as I will be explaining this at length in the meditative serenity section.
(vi) How to train in the perfection of wisdom
How to train in the perfection of wisdom has five parts:
1. What wisdom is
2. How to begin the generation of wisdom
3. The divisions of wisdom
4. How to practice
5. A summary
(a') What wisdom is
In general, wisdom is what thoroughly discerns the ontological status of the object under analysis, but in this context wisdom refers to proficiency in the five topics of knowledge and the like. The Bodhisattva Levels says:348
Know that the bodhisattvas’ wisdom is the thorough analysis of phenomena that engages or has engaged all of what is to be known and that operates through focusing on the five topics of knowledge—Buddhist knowledge, grammar, logic, technical arts, and medicine. [450]
Here, the wisdom that “engages” refers to wisdom prior to attaining the bodhisattva levels; wisdom that “has engaged” refers to wisdom after attaining such levels.
(b') How to begin the generation of wisdom
The way to begin the generation of wisdom is to contemplate the benefits of generating wisdom and the faults of not generating it. Since I will explain the benefits and faults of having or lacking the wisdom of reality––selflessness––in the insight section, I will not elaborate on it here.349 But I will discuss the remaining types of wisdom a little.
With respect to indicating wisdom’s benefits, wisdom is the root of all good qualities for this and future lives. As the protector Nāgārjuna’s Hundred Verses on Wisdom (Prajñā-śataka) says:350
Wisdom is the root of all good qualities,
Seen and not yet seen.
To achieve both of these,
Embrace wisdom.
The great source for what you seek
And for liberation is knowledge.
So, esteeming it from the start,
Adhere to wisdom, the great mother.
As the Verse Summary of the Perfection of Wisdom in Eight Thousand Lines states, wisdom functions like an eye for the other five perfections—generosity, etc.:351
When the other perfections are completed by wisdom,
They acquire their eye and fulfill their name,
Just as a painting may be complete except for the eyes,
But until the eyes are drawn, no wage is obtained.
How wisdom is necessary for other good qualities is illustrated by the example of a special piece of jewelry made of fine gold that becomes even more breathtaking when adorned with a precious emerald. Likewise, if the gold ornament of the five perfections from generosity to meditative stabilization is adorned with wisdom, which is able to distinguish right from wrong, they become more magnificent, because wisdom makes them much purer. It is similar to the way that the mental consciousness, by distinguishing the merits and faults in the objects of the five sensory faculties (the visual faculty, etc.), causes you to engage in what is to be adopted or reject what is to be cast aside. [451] This is what the glorious Āryaśūra’s Compendium of the Perfections says:352
The merits of generosity and so forth
Are more powerful with wisdom as their lord,
Just as an array of fine gold jewelry
Shines more brightly when inset with jewels.
It is this wisdom that renders vast
The capacity for virtue in the purpose of each one,
Just as the mind’s additional power clearly displays
The respective objects of the sensory faculties.
Similarly, wisdom is also crucial for other faculties such as faith and so on. When wisdom is present as lord, your generosity, faith, etc. understand well the merit of virtue and the faults of stinginess and so forth, so you become skilled at eliminating the afflictions and increasing good qualities. The Compendium of the Perfections states:353
Among the various faculties of faith and so on,
Wisdom is chief, as the mind is to the sensory faculties.
With wisdom as lord, you know what is a fault and what merit,
So you are skilled in the method of eliminating afflictions.
Bodhisattvas depend on wisdom to purify the other five perfections—generosity, etc. Even when they give their flesh to someone who asks for it, they are unaffected by such thoughts as pride, discouragement, etc. It is as though they were taking a cutting from a medicinal plant. This is because their wisdom makes reality manifest. With the wisdom that sees the troubles of both cyclic existence and the peace of nirvāṇa, they accomplish ethical discipline for the sake of others’ welfare, so they practice pure ethical discipline. Through wisdom they know the faults of impatience and the merits of patience, and they then discipline their minds so they are not overpowered by suffering and others’ misperceptions of them. With wisdom they understand well everything at which they joyously persevere, so their perseverance brings great success on the path. And through wisdom based on reasoning they accomplish the supreme delight and bliss of the meditative stabilization that is fixed upon the meaning of reality. [452] The Compendium of the Perfections states:354
Once bodhisattvas have opened the clear eye of wisdom,
Even when they give their own flesh without a thought,
They never feel high or low about it,
As if they were cutting a medicinal plant.
And also:
Intelligent ones do not practice ethical discipline for their own aims;
They see the flaws in the prison of cyclic existence
And aspire to release the entire world from it.
So of course they do not practice it for mundane aims.
And also:
Injury done to the wise is not harmful
Because they possess the good quality of patience,
Like the best of very tame elephants
Who are patient with many different tasks.
Perseverance by itself ends in exhaustion;
If aided by its ally, wisdom, it achieves great purposes.
And also:
How could the supreme delight and bliss of such meditative stabilizations
Be established in the minds of crude people who rely
Upon reasoning that has led them to a wrong path
That is polluted by the great fault of accumulated errors?
Two good qualities which may appear to be mutually exclusive prove to be non-contradictory for those who have wisdom. When bodhisattvas have become universal monarchs with authority over the entire world, they still do not fall under the control of sensory objects. This is the power of having wisdom as a royal minister. Similarly, the bodhisattvas’ love that views living beings with affection is intense, but it is not mixed with even a trace of attachment; although they have a long-lasting and very forceful compassion that cannot bear for living beings to suffer, they do not have the laziness of being overcome with distress and thereby lacking enthusiasm for virtue; they have immeasurable joy, but their minds are free of instability which would distract them from their focus; and they are continually possessed of great impartiality, but they do not neglect for even a moment the welfare of all living beings. Wisdom does all this, because it is what removes the impediments to achieving a balanced strength in these good qualities. Thus the Compendium of the Perfections states:355
Even bodhisattvas possessed of great kingdoms,
Who have sensory objects similar to divine substances,
Remain uncorrupted in their very nature. [453]
This is the power of having the virtue of wisdom as their minister.
Their love, inseparable from helping others,
Is utterly free of stain from attachment.
Their compassion, unable to bear for others to suffer,
Never succumbs to laziness due to the burden of distress.
Possessed of supreme joy, they do not waver from the real.
Their great impartiality never neglects the welfare of beings.
Great wisdom removes all that would counteract
These good qualities, and so it beautifies them.
Mātṛceṭa’s Praise in Honor of One Worthy of Honor (Varṇārha-varṇa-stotra) also says:356
Without rejecting the real nature,
You are also in accord with the conventional.
Thus, you do not have to forsake the real nature that gives great certainty that there is not even an atom of what your cognitive processes apprehend as signs of true existence. And you are also in accord with and do not contradict the conventional that gives deep certainty that effects arise from their respective internal and external causes and conditions. For others these appear to totally exclude each other, but for those who have wisdom, there is compatibility and a lack of contradiction.
The Praise in Honor of One Worthy of Honor states:357
Regarding your proscriptions and prohibitions,
Some of your word is definitive
While some of it is not,
But between these, there is no contradiction.
The two facts—that there are many dissimilarities in proscriptions and prohibitions between higher and lower vehicles and between sūtra and tantra, and that these are all the practices of a single person—are contradictory for those who are confused and lack the power of intelligence to seek the intended meaning of the innumerable scriptures. Yet through wisdom the learned know that these are not mutually exclusive.
There are limitless things that the unwise see as contradictory and the wise see as lacking contradiction—the presentations of the two truths and the many prescriptions in one scripture that are prohibitions in others and vice versa. To say that wisdom distinguishes the non-contradictory, intended meaning behind them is the peerless praise of wisdom. [454] In short, all good qualities come from wisdom. The Compendium of the Perfections says:358
How wondrous that such excellent things come from wisdom
That is like a mother who loves her child.
The ten powers of the sugata, most excellent of strengths;
All superior activities, without parallel;
And all other collections of virtues in their entirety
Arise based on such wisdom as their cause.
The arts and the best treasures in all worlds;
The variety of sacred learning that is like an eye;
Protections, awarenesses, mantras, and so on;
The different attributes of the teachings that set these forth;
The multitude of enumerations; and the doors to liberation;
All such types of service to the world
That display the great power of the conqueror’s children,
All arise from the power of wisdom.
The faults of not having wisdom are as follows. Without wisdom, generosity and the other perfections are as if blind. The Verse Summary of the Perfection of Wisdom in Eight Thousand Lines states:359
How could billions of blind people without a guide,
Who do not know the way, enter the city?
Once these five perfections lack wisdom, they are blind;
As they lack a guide, they cannot reach enlightenment.
Consequently, generosity and the other perfections do not become pure, and you do not find the correct view. The Compendium of the Perfections states:360
If those intent upon the final fruit are without wisdom,
Their generosity does not purify them. The Buddha said,
“Giving for others’ sake is supreme generosity.”
Other kinds of giving serve only to increase one’s wealth.
And also:
Ethical discipline does not become pure
Unless wisdom’s light dispels the darkness.
Ethical discipline without wisdom usually
Becomes sullied by afflictions through faulty understanding.
And also:
If your mind is muddled by the fault of erring intelligence,
You have no interest in keeping the virtue of patience,
You maintain a dislike for weighing merit and fault,
And are like an unworthy king who becomes famous. [455]
And also:
For adepts, wisdom is lauded as foremost;
Nothing else is as subtle or profound.
Without wisdom, you do not head straight for the mental path
That is unclouded by the defects of desire.
And also:
Without maintaining joyous perseverance in wisdom’s ways,
Your view will not become pure.
Here, the “king who becomes famous” refers to an unworthy king for whom fame occurs once, but then declines.
You do not repel the darkness of delusion’s confusion as long as wisdom’s great light does not shine, but when it does, you cast away the darkness, so you must make an effort to generate wisdom with whatever capacity and strength you have. The Compendium of the Perfections says:361
Like the dawning of the sun’s great light,
The enormous power of wisdom’s light arises
And the concealing darkness in beings’ minds
Is completely dispelled, only its name left behind.
And also:
Therefore, with all the power at your disposal,
Work hard at the methods for producing such wisdom.
What are the causes of confusion? They are relying on bad friends; laziness; indolence; oversleeping; taking no pleasure in analysis and discernment; lack of interest in the vast variety of phenomena; the pride of thinking “I know” when you do not; the major wrong views; and being discouraged and thinking, “Someone like me cannot do this,” and thus not taking pleasure in relying upon the learned. The Compendium of the Perfections says:362
Laziness, indolence, and reliance upon bad friends,
Being governed by sleep, no feeling for discernment,
No interest in the Sage’s most sublime wisdom,
Inquiring under the influence of false pride,
Lacking the faith to rely upon learned persons
Due to attachment to self from feelings of inadequacy,
The great poison of false concepts which are wrong views—
These are the causes of confusion.
Therefore, as the Compendium of the Perfections says:363
Serve and venerate a guru worthy of trust,
And study to achieve wisdom.
Once you rely on a learned person, you must study in accord with your capacity, for if you do not, you will not produce the wisdom that arises from study and the wisdom that arises from reflection, whereupon you will not know what to meditate upon. [456] And if you do study, you will produce the wisdom that arises from reflection by thinking over the meaning of what you have studied, and from this you will gain vast wisdom that arises from meditation. Again the glorious Āryaśūra says:364
Little study is like blindness—you do not know how to meditate.
Without study, what could there be to reflect upon?
Therefore, from the cause of making an effort to study
You meditate in accord with reflection and thereby gain vast wisdom.
The venerable Maitreya also says in the Sublime Continuum:365
The conceptualizations of the three spheres
Are asserted to be cognitive obscurations,
While conceptualizations such as stinginess and the like
Are asserted to be afflictive obscurations.
Solely wisdom is the cause
Of their elimination, nothing else,
So wisdom is supreme. Study is its basis,
So study is supreme.
And Śāntideva’s Compendium of the Trainings in Verse (Śikṩā-samuccaya-kārikā) says:366
Be forbearing and then study;
Stay in a forest, and then
Persevere at meditative equipoise.
His auto-commentary [Compendium of Trainings] to this says: 367
With impatience, you become disheartened and cannot forbear, so your perseverance at study, etc., declines. And without study, you do not know the means for either meditative stabilization or for clearing away the afflictions. Therefore, without becoming disheartened, study.
And the Questions of Nārāyaṇa Formula (Nārāyaṇa-paripścchā-dhāraṇī) also says:368
Just so, child of good lineage, if you study, wisdom will come. If you are possessed of wisdom, the afflictions will be stilled. Once you have no afflictions, demons do not have a chance with you.
Scripture and reasoning establish the following: Those who wish to properly practice the teaching need a broad study of the stainless scriptures and their commentaries, the unexcelled cause that gives rise to the wisdom which thoroughly distinguishes phenomena, which is the sacred life-force of the path. [457] However, not achieving wisdom while thinking that a broad study is necessary to develop it is simply the fault of your not being convinced that you need the analytical meditation of discerning wisdom when the time comes for practice, and of having the mistaken conviction that thinks that analytical meditation is not necessary. Therefore, those of you who want what is best for yourselves should eliminate such a mistaken conviction as though getting rid of poison. Nal-jor-ba-chen-bo said:
Jo-wo-pa (Jo-bo-ba), when it comes to accomplishing the state of omniscient enlightenment, whether you show off or conceal that you studied only a handbook, you cannot get anywhere without reading a yak’s load of books.
Pu-chung-wa (Phu-chung-ba) placed an opened sacred text beside his pillow and said:
We must learn the texts, so even though you do not get a chance to read them, make a wish to read them all. If someone said that you should practice the teaching without understanding it, how would you do it?
Bo-do-wa said three times to a monk of Jen-nga-wa (sPyan-snga-ba) who was escorting him a short distance, “You are enjoying yourself too much.” He then continued:
You rely upon my teacher who is like the sky covering the earth, so do not salivate over other teachers. Since you do not have to read the root texts and their commentaries and mark their corresponding passages, you do not have a lot of work. You are happy because you do not think about cause and effect, while you work at certain activities by means of certain tantric practices. And you can be satisfied with these many things?
Sha-ra-wa said:
Until you become a buddha, your studies are not finished. They are finished when you are a buddha.
Ga-ma-pa (Ka-ma-ba) said:
Some say, “When you practice the teachings, what need is there of knowledge,” and they degenerate. This idea is a real danger for those of us who have studied little. Others say, “If you really try you do not need knowledge.” This is very dangerous. If you are making a big effort at the teaching, knowledge is required; since it is not completed in this brief lifetime, we must resolve, “I will study continually through many lifetimes without interrupting the succession of lives having leisure and opportunity.” Some think that meditators do not need to study, only those who explain the teachings do. But those who explain the teachings and do not study merely run the risk of sinning, while it is precisely the meditator who must study to avoid straying from the path. [458]
Thus you must be convinced that wisdom and the study that causes it are indispensable for proper practice. Moreover, unless you reach certainty about the need for analytical meditation when you practice, you will have a very hard time getting anywhere.
Even some well-regarded scholars of the scriptural collections claim, “Understand study to be either a mere preliminary to practice or to be a background support—like mountains at the back of a valley—but not the actual instructions. For this reason, you need practice to quickly attain buddhahood and study to benefit the Buddha’s teaching.” This is contradictory nonsense. There are just two kinds of teaching: teaching as scripture and teaching that has been put into practice; the former makes known the procedures for practice, and the latter is assimilating the practice after you have understood the procedures. Therefore, doing the practice without error is the best way to uphold the teaching. Moreover, unerringly upholding the teaching in the sense of practice depends upon an unerring understanding of scriptural teaching.
Therefore, it is not right to forget what you have studied at the time of practice, for you must first know many teachings and then put their very meaning into practice when the time comes to do so. Even if you do not understand the teachings from the outset, do not be discouraged, but strive to study them in accord with your mental capacity, as much as feasible, whether that be a little or a lot. Do not make study and practice into separate things. Rather, the very thing that you practice must be exactly what you first study and reflect upon. Beginning bodhisattvas must depend with certainty on a single procedure of the path—a practice that is not biased toward one side but is complete in all aspects of the path. When their mental capacity is small, they engage in conditioning themselves to just this process of study followed by practice. If their mental capacity is great or, though at first small, has become greater through conditioning, they steadily expand upon the very stage of the path they know, proceeding in connection with all the scriptures and their stainless commentaries. There is no need for them to pursue something else to study besides these. [459]
Therefore if instructions are accurate and complete, then, although summarized, all of the key points of the sūtra and tantra paths and the paths of the higher and lower vehicles must be covered; once they have been explained at length, you must be able to go through all the teachings. Until you reach something like this, it is possible to feel delight about just some portion of your practice, but it is impossible to become certain about the key points of practice for the complete corpus of the teachings.
Consequently, rely upon excellent teachers and companions. Make a foundation of pure ethical discipline to which you commit yourself. Listen again and again to the instructions, do four sessions of meditation, and then sustain the object of meditation and its subjective aspects. After you have made fervent supplications to the deities and gurus, strive at all the causes of engaging from many perspectives in accumulating the collections and purifying obscurations. If you do this, you will become profoundly certain that the good qualities in your mind will steadily improve.
As the former excellent beings said:
Make all the teachings you have previously heard completely clear in your mind. You must reflect upon them again and again, evaluate them, and deliberate on them. When you have let yourself forget the teachings, there is nothing gained by learning to stabilize your attention on one object of meditation. The best meditators are the best teachers. Mediocre meditators become mediocre teachers. You need knowledge of the teaching and commensurate meditation that both proceed to ever greater levels together.
Once you gain a firm certainty from such reflection, you do not pay heed when bad friends say, “All thoughts, virtuous and nonvirtuous, are conceptualizations and are therefore to be eliminated,” but rather think, “The teachings do not say this nor do my teachers assert it.” Otherwise, if you are a person who possesses a little faith but no wisdom, you are like the leading edge of water running downhill—you go anywhere you are led, taking anything said to be true, wanting to cry when you see others crying, wanting to laugh when you see others laugh.
(c') The divisions of wisdom
The presentation of the divisions of wisdom has three parts:
1. Wisdom that knows the ultimate [460]
2. Wisdom that knows the conventional
3. Wisdom that knows how to act for the welfare of living beings
(1') Wisdom that knows the ultimate
Wisdom that knows the ultimate cognizes the reality of selflessness, either by means of a concept or in a direct manner.
(2') Wisdom that knows the conventional
Wisdom that knows the conventional is wisdom that is proficient at the five topics of knowledge. The Ornament for the Mahāyāna Sūtras says:369
Without making effort at the five topics of knowledge,
Even supreme noble beings do not reach omniscience.
So they must strive for these so as to refute others,
To care for others, and to know everything.
The topics are distinguished by the different sorts of purposes for pursuing them. To refute those who do not believe in the teaching, you pursue knowledge of grammar and logic. To help those who do believe, you pursue knowledge of the arts and medicine. To achieve knowledge of all for yourself, you pursue Buddhist knowledge. But to attain buddhahood, there are no such distinctions between them; you must pursue all the topics of knowledge.
(3') Wisdom that knows how to act for the welfare of living beings
Wisdom that knows how to act for the welfare of living beings knows the way to accomplish blamelessly the welfare of beings in their present and future lives.
(d') How to practice
When you develop the three types of wisdom, you do so in association with the six supremacies and all six perfections. The generosity of wisdom is establishing others in wisdom after you have stabilized yourself in it. The remaining perfections are as presented before. 370
(e') A summary
Even if you have the wisdom that perceives emptiness, it does not become a bodhisattva deed without the spirit of enlightenment, so steadily increase the spirit of enlightenment—the basis of the bodhisattva deeds. Next, aspire to the wisdom of those at high levels and then train your mind in it. From this moment you must strive to produce the three types of wisdom—the method for completing the peerless, great collection of sublime wisdom—and you must study. For, if you do not do this, you contradict the principal precept and will then be destroyed by faults and infractions; in future lives as well you will not take pleasure in broad learning. Consequently, you will be unable to learn the bodhisattva trainings. [461] Whereas, if in this life you strive at the methods of developing wisdom, you prevent the infraction of not training in the six perfections as promised; then in other lives as well, as the Questions of Subāhu Sūtra says, you will easily be able to complete the perfection of wisdom.
Nowadays, from among the six perfections—the center post of both the sūtra and tantra paths—there exist in slight measure the stages of the practice of meditative stabilization, but the stages of the practice of the other five perfections have disappeared. Therefore, I have explained the key points of their practice in abbreviated form and a little of the method for generating certain knowledge of them. Below, I will teach at length two topics that come from the classic texts: the stages of how to practice insight—wisdom that observes the real nature and the diversity of phenomena—and the stages of the practice of meditative serenity, which is meditative stabilization.
All bodhisattvas who will attain buddhahood do so in reliance upon the six perfections. The Bodhisattva Levels says this emphatically at the conclusion of its discussions of each of the six perfections. Hence, these six perfections are to be known as the one path traveled by bodhisattvas of the past, present, and future. And because these six are the great ocean of all virtues, they are the perfect summary of the key points of practice. The Bodhisattva Levels states:371
Bodhisattvas who attain unsurpassed, perfect enlightenment by these six perfections are called a great river, a great ocean of virtues; generosity and so forth are the most precious causes of all excellent things for all living beings. Accordingly, there is nothing comparable to the perfections’ immeasurable completion of the collections of merit and sublime wisdom and their fruit of unsurpassed, perfect enlightenment. [462]