The Voice of the Silence \u2013 verse 103 says :\u201cThe Path are two\u00a0; the <\/i>great Perfections three<\/u><\/i>\u00a0; six are the Virtues that transform the body into the Tree of Knowledge<\/i>.\u201d<\/p>\n
The question is : what are these three great Perfections which are listed separately from the six Virtues (p<\/i><\/span>\u0101<\/i><\/span>ramit<\/i><\/span>\u0101<\/i><\/span>s<\/i><\/span>)<\/i><\/span> ?<\/p>\n Note 34 of verse 306 of The Voice of Silence identifies the Sambhogakaya<\/i> as the same as Nirmanakaya<\/i>, \u201c but with the additional lustre of the \u2018<\/i>three perfections<\/u><\/i>,\u2019 one of which is entire obliteration of all earthly concerns,<\/i>\u201d therefore identifying one of these \u201cgreat perfections\u201d as \u201cobliteration of all earthly concerns\u201d.<\/p>\n Schlagintweit (Buddhism in Tibet, 1863) has a similar understanding about Sambhogakaya<\/i> as : \u201cthe body of bliss and the reward of fulfilling the three conditions of perfection<\/u>.\u201d<\/p>\n So, from these statements, the great Perfections called in The Voice of Silence are not Paramitas<\/i>, but maybe the path of practice of the Paramitas. And if we consider that each set of practices brings a specific result, it would explain the statement for one of them about \u201cobliteration of all earthly concerns\u201d. Then we need to understand why this path is triple and what it encompasses.<\/p>\n Hermann Oldenberg says something similar to the Voice of Silence : \u201cThe primary demand made upon the monk is : <\/i>thou shall separate thyself from this world<\/u><\/i>\u201d1<\/sup><\/a>. He added later (p.288) : \u201cStill we find in the sacred texts expressions which point to a definite path of thought traversing the wide range of moral action and passion, a distribution of all that tends to happiness and deliverance under certain leading. Above all there recur continually three categories, to some extent like the headings of three chapters on ethics : <\/i>uprightness, self-concentration, and wisdom2<\/sup><\/a><\/u><\/i>. <\/i><\/p>\n In the narrative of Buddha\u2019s l<\/i>a<\/i>st addresses, the discourse in which he places before his followers the <\/i>doctrine of the path of salvation<\/u><\/i>, is time after time couched in the following words :<\/i> \u201c<\/i>This is uprightness. This is self-concentration. This is wisdom<\/u><\/i>.<\/i>\u201d<\/p>\n Here, Oldenberg refers to the Mah\u00e2<\/span>parinirv<\/span>\u00e2<\/span>na Sutra \u2013 The Great Passing <\/span>Discourse<\/span>, where we can read : \u201c<\/span>2.4 <\/i><\/span>Then the Lord, while staying at Ko\u021big<\/i><\/span>\u00e2<\/i><\/span>ma, gave a comprehensive discourse: <\/i><\/span>…<\/span>This is morality, this is concentration, this is wisdom<\/u><\/i><\/span>. <\/i><\/span>Concentration, when imbued with morality, brings great fruit and profit. Wisdom, when imbued with concentration, brings great fruit and profit. The mind imbued with wisdom becomes completely free from the corruptions, that is, from the corruption of sensuality, of becoming, of false views and of ignorance.\u201d<\/i><\/span>3<\/sup><\/a><\/span><\/p>\n O<\/span>ne of the <\/span>renowned <\/span>Tibetan Buddhism Traditions Holder <\/span>from the 19<\/span>th<\/span><\/sup> century<\/span>, <\/span>Jamg\u00f6n Kongtrul Lodr\u00f6 Tay\u00e9 has a clear explanation : \u201c <\/span>That the paramitas are definitively six is derived from the fact that when all the dharmas that the boddhisattvas practice are condensed, they are contained within the <\/i><\/span>three trainings<\/u><\/i><\/span>.4<\/sup><\/a> <\/i><\/span>The Ornament of the Mahayana Sutras5<\/sup><\/a> explains: <\/i><\/span><\/p>\n \u201c The Victor perfectly elucidated the six p<\/span>\u0101<\/span>ramit<\/span>\u0101<\/span>s <\/span><\/i>in the context of the <\/span>three trainings<\/u><\/span>. <\/span><\/i>Three [p<\/span>\u0101<\/span>ramit<\/span>\u0101<\/span>s belong to] the first [training]; <\/span><\/i>the last two are the [other] two forms [of training]; <\/span><\/i>and one [p<\/span>\u0101<\/span>ramit<\/span>\u0101<\/span>] accompanies all three [trainings].<\/span><\/i>\u201d<\/span><\/p>\n Because the Six <\/span>P<\/span>\u0101<\/span>ramit<\/span>\u0101<\/span>s<\/span><\/i> are usually listed in a specific order : \u201c<\/span>[The P<\/span>\u0101<\/span>ramit<\/span>\u0101<\/span>s] are presented in this order because the latter ones arise on the basis of the earlier ones; they [progress from] inferior to superior, and [grow] from coarse to subtle.<\/span><\/i>\u201d6<\/sup><\/a>, <\/span>starting with Generosity, Ethical Conduct, Patience, Diligence, Meditative Concentration and Wisdom, we can deduct that :<\/span><\/p>\n – Generosity, Ethical Conduct and Patience <\/span>may <\/span>belong to the first training path,<\/span><\/p>\n – Diligence is the second training path<\/span><\/p>\n – Meditative Concentration is the third training path<\/span><\/p>\n A<\/span>ll these <\/span>p<\/span>\u0101<\/span>ramit<\/span>\u0101<\/span>s<\/span><\/i> are endowed by the sixth one [Wisdom].<\/span><\/p>\n So, according to these concordant sources, the three great Perfections <\/span>as stated in The Voice of Silence <\/span>could mean the three Paths <\/span>to the great Perfections, one of them <\/span>[probably the first training path] <\/span>leading to the <\/span>\u201cobliteration of all earthly concerns\u201d.<\/span><\/p>\n 1<\/a> BUDDHA: His Life, His Doctrine, His Order <\/span>– <\/span>Chapter III. The Tenet of the Path to the extinction of suffering, p.287 from the English translation of William Hoey, Luzac 1928)<\/span><\/p>\n<\/div>\n 2<\/a> The P\u00e2<\/span>li expressions are : s\u00eela, sam\u00e2dhi, pann\u00e2<\/span><\/p>\n<\/div>\n