Realising
the 'paramatattva' is called Mahayana.
Bhavanakrama-Stages-of-Meditation-by-Kamalashila
If there is no repetition and the
previous nature is abandoned, the possibility of 'anityata' or
impermanence would arise.
Hence, nothing by the designation of 'nitya' or
permanent exists. The Lord has said, "There is a super- irnposition" of 'asata'! " (the non-existent). Belief in such artificial or non-existent things as 'akasa',15(, 'nirodh'"? and nirvana (space, cessation and release), etc. is super- imposition. " Therefore, there is none of the creation or
"utpada ' from 'nitya' or permanence; neither is there any from 'anitya' or impermanence, because owing to the
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nothingness of these during the past and the future no creation is possible from them; otherwise too, it would be a creation without cause or 'hetu'? As there is no creation in similar or dissimilar times, there can be no creation from the present time also. Thus there is no simultaneity of generating time; otherwise, for causal reasons, it will give rise to simultaneity of generation or creation also. There is no generation from variation in time either, because if it takes place - after a difference in time, there could be generation in the past also. If, in regarding creation as from 'avyavadhana'P" or non-interval, interval occurs, all 'ksanas' or moments will merge into one 'ksat)a'159 and, in
consequence, a 'kalpa ' will (also) squeeze into 'ksana' just as the linking of atoms in all directions will reduce the 'pinda '160 or mass also to a mere atom. Linkage with a single part makes
a moment alive (savayava). '? ' Things are not self-created either owing to this premise being at par with the non-cause postulate and the concept of the creator being self- contradictory. There is no possibility of generating from both because of the conjunction of the drawbacks of both postulates.
Hence things are without any substantial existence, i. e. unrelated in the ultimate sense. This is not contrary to the (teachings of) scriptures even though in an apparent or illusory sense, creation does appear to exist. So the Lord has said: 'Things exist only in 'samvrita' and not 'paramartha '; The delusion about the 'nissvabhava' of things is called the 'samvriti satya' . 162
Such-like logic has also been endorsed by the Lord in sutras like Salistamba? By itself, from another or from both and without cause, there can be no creation.
Now, let us examine by another argument. 'Bhavas' are of two kinds; with form and without form. Of these, pitched, etc. which have form are not of one 'svabhava ' (entity, nature) being composed of different atoms. Being situated fore and aft and when divided into directions like east, etc. the atom's existence is not established. And, being in (a state
BHA VANAKRAMA-I 27
00 conglomeration, they cannot be said to possess different self-existence or 'svabhava'. There is no other existence of a thing barring single (existence) and multiple (existence). Therefore, things with form are 'nissabhava' or non-existent in the ultimate sense like a form seen in a dream. This has been stated by the Lord in Arya Lankavatara: "0 maharnati (the greatly wise); even the horns of a cow, when divided into atoms, do not exist. Even atoms cannot retain atomic qualities or characteristics when divided. "
Things which are without form are equally non-existent (in essence), when similarly examined. So also things outwardly appearing as blue etc. though not truly existent are only 'vijfiana skandhal'" or an aggregate of cognition, though without form but appearing as blue. The Lord has said, "there are no apparent forms; only the mind sees itself (i. e. its own superimposed reflection). ", Therefore, the blue etc. being seen in different shapes and because of the received and the recepient being incapable of the same existing nature as a consequence of the contradiction between the one and the many, the 'one' cannot be of the nature of 'many'. When the non-existence of the one is proved, the existence of the many is also impossible, because the 'many' is only a conglomeration of the 'one's',
If these manifestations of form etc. are falsel64 or insubstantial and are accepted as such, 'vijnana ' itself will become false because the cognition of the form will be no different from form itself. 'Vijfiana' or cognition has no other form apart from its own manifest form. Forms etc. do not shine by themselves but when they are cognised as false, cognition itself becomes false. That is why the Lord has said: "all cognition is maya or illusory" . 165So the one and the many being non-existent are not true in the ultimate sense. The Lord has said this very thing in Lankavatara: "The nature of things is like the reflection in a mirror which is devoid of both singularity and plurality; although it (i. e. the reflection) appears to be there but, in fact, it is not there. " Devoid of "ekattva ' or singularity and 'anyattva' or multiplicity, it is
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BHA. VANAKRAMA
BHA VANAKRAMA-I 29 Thus staying in 'samatha ' collections like 'sila '! " etc. ,
bowing to all Buddhas and bodhisattvas at a spot convenient to the mind after indicating' papa '174and commending 'purrya'T" keeping in view 'mahakaruna' which aims at the welfare of the entire world, with body erect (but at ease), sitting on a congenial seat (or in the comfortable posture of 'sukhasana')! " assuming the lotus pose, one should practise 'samadhi' or meditational repose.
First of all mind should be briefly fixed on all aspects of the object of contemplation so that it becomes a solid or massed object (to reflect on). In brief, an object is of two kinds: with form and without form. In order to ward off the defect of deviation! " of an adikarmika' or novice initiate, it is proper to have a small or brief 'alambana'? " only. When one has mastered 'rnanaskara ' or mental actualisation one can take to a larger or detailed 'alambana' by refining or rectifying the process through the differentiations of 'skandha ' and 'dhatu' ete. As has been said in Arya-samadhi- nirmochana etc. : "the yogis have many kinds of 'alambanas' like the eighteen types of 'sunyata. '? "
Here also, for the good of sentient beings, the Lord has spokenabout'vastubhedal'"in'abhtdharrnaT"etc. in accordance with the differences between the formless (vastu or thing) and the corporeal (things) in brief, medium and detailed manners. For the removal of superimpositions and falsities, the thing or the object should be regarded as a mere mass or collection of 'skandha ' and 'dhatu '. Thus being assured of the collection with respect to all things, the mind should again and again be brought around to concentrate on that (massed aspect of things).
In case the mind, in between, deviates and gets outward- prone due to 'raga' or attachment, one must silence such aberration by reflecting on the 'asubha ' or unwholesome (responsible for deviation) and stabilise the mind again and again: The sequence of reflection on 'asubha' has not been mentioned here in detail for fear of dilation. When the mind appears to be disinterested, one should reflect on the
neither one nor many. 'Buddhi' or intellect does not take over the nature of existence of that which it examines. Therefore, these are said to be "nirabhilasa T " and 'nissvabhava ' i. e. unbiased and without essence. "
By determining the (true) meaning of things in this manner through deliberative intellect one must generate meditative wisdom in order to manifest the true meaning of things. It has been said in sutras like Arya-ratna-rnegha: "the true meaning never becomes manifest or clear merely through listening (to a lot of expositions). Experience comes only to such as those who practise 'pratipatti',"? or through comprehension. The cover of darkness lying over the 'samyaka' or true meaning cannot be removed without the dawn of the clear light of 'jfiana '. If meditation is done profusely the clear knowledge of the hidden meaning is also born. If 'jfiana ' comes to those who contemplate on 'asubha' and 'prithvi-kritsna'l'" only, what then to speak of those who meditate on 'bhutas 'I" The success of meditation as the harbinger of the fruit of true knowledge has been described in Arya-samadharaja: "I tell you, I put it across to you that as much as a person may analyse or indulge in logic so much will his mind be moulded in accordance with the conclusion he arrives at. " This has been said in detail. Hence, he who wants to' manifest truth or wishes to grasp the essence of things should practise 'bhavana', - meditation.
Herein, the yogi should first cultivate 'samatha"? or calm in order to stabilise the mind. Being 'chanchala ' or flippant like water, the mind cannot become poised without the basis of "samatha '. Nor can a person whose mind is not 'samahita "? "or tranquil can understand the truth of things Cyatha bhutama '), the essence. The Lord said, "one with a tranquil mind understands the 'yatha-bhuta '. Tranquillity comes quickly to a person indifferent towards the desire for gain etc. and to one who is of correct disposition, is of the nature of dukha-awareness! " ete. and is on the path of 'veerya'172or effort. Hence 'dana' etc. have been mentioned repeatedly in Arya-sandhi-nirmochana etc.
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31
advantages of meditation and concentrate on one's interest on it. Whenever faults of deviation or distraction appear, one must quieten down one's disinterestedness. When owing to having been overcome by 'styana'182 and 'middha'T" one's mind does not get clearly absorbed in holding on to the prop or 'alambana', then either through contemplation Cbhavana') on a luminous cognition C'aloks samjfia') or through a mental visualisation of a supremely joyous object like Buddha etc. and by so calming down 'Iaya' or mental lethargy, one should again firmly hold on to the 'alambana'.
When the mind looks naughty in between through some remembrance of a previous joy or enjoyment one should reflect on the 'samvega '184of 'anityata' or transitoriness and calm down its naughtiness. Then, one must try to persuade the mind towards that very prop (alarnbana) without 'abhisamskara'l'" or variation.
When the mind, shorn of both lethargy and insolence appears to be properly engaged of its own volition. l'" then, through suspension of 'abhoga'P" or effort, detachment should be practised. When 'satyabhoga '! " or true effort (after pacifying 'laxity etc. ) is practised in a state of 'sama- pravritti'P? or balance, 'viksepa "? "or mental confusion (i. e. complicated samadhi-state) occurs, (i. e. the mind is disturbed) .
When the mind, without 'abhisamskara' or variation and of its own volition, becomes engaged in that very 'alambana' one should consider 'samatha ' or abiding calm as achieved. The nature of 'samatha ' is the one-pointedness of the mind, a characteristic common to all types of tranquillity, its 'alambana' is not fixed, though: The Lord has spoken of this path in Arya-prajfiaparamita etc. also. He says, "(the sekeer) fixes Csthapita') his mind there, establishes Csamsthapita') it, pinpoints Cavasthapita') it, houses Cupasthapita') it, controls ('damana') it, calms ('santa') it, stills ('vyupasanta') it, concentrates Cekagra ') and rests in meditative equipose Csamahita')". Th~s described in nine nomenclatures.
Now, here 'sthapayati' means 'binds the mind to the
'alambana': 'sarnsthapayati' means 'to engage the mind to that prop or 'alambana' systematically; 'avasthapayati' means 'on discovering confusion, removes it; 'upa-sthapayati means 'again fixes the mind to that very 'alambana' after removing 'viksepa', 'damayati' means 'generates 'rati' or desire for the prop; 'sainayati' means 'subdues 'a-rati' or non-desire (for alambana) after observing the faults of 'viksepa ' (deviation)'; 'vyupasamayati ' means, 'calms down indolence and do- nothing-ness that have crept in', 'ekoti-karoti' means 'tries to
enter the 'alambana' without 'abhisamskara', 'samadadhati' means 'practises 'upeksa' after attaining tranquillity of mind or 'chitta-sarnata', that is, practises withdrawal from the world or 'sarnanvakarana '. '? ' These are the meanings (of the above terms) as given by Arya Maitreya and by former acharyas.
Briefly speaking, all samadhis have six faults? " sloth,'? ' forsaking the 'alambana "? ' mental lethargy. ! " insolence. l'" non-effort"? and effort. '? " To overcome or wipe out these 'dosas' one must meditate on the eight eraser-samskaras,"? which are faith,2oo desire to act,"? ' industriousness. >" alacrity. t'" non-forgetfulness,201 alertriess. v'" mental refinernent-? " and equanimity. v" Of these, the first four are an antidote to 'kausidya' or sloth. Thus, through 'sraddha' or faith, accompanied by indications of the generation of correct knowledge-? " of the efficacy of sarnadhi, the yogi's will to
practise it is born; from will or desire C'abhilasa) one should commence the cultivation of 'veerya ' or effort. Through effort one attains bodily and mental activity. Activeness of body and mind removes slothfulness. Therefore, 'sraddha ' etc. should be contemplated upon for the sake of warding off 'kausidya ' or sloth etc. 'Smriti ' or non-forgetfulness is the opposite of the giving up of 'alambana'. 'Samprajfiaya ' or awareness is the opposite of mental lethargy and insolence, because it clearly exposes the reality of both. If mental lethargy and insolence are not subdued, the fault of 'anabhoga'<? ' accurs. As opposite to it, 'chetana ' or mental
alertness should be contemplated upon. When mental sloth and insolence are romoved and the mind becomes calm, the
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fault of 'abhoga'210 accurs. To oppose it, one must contemplate on 'upeksa' or detachment.
Sarnadhi, comprising these eight eraser samskaras, is most efficacious. It generates qualities like 'riddhi"! etc. Hence it is said in surra: "a person equipped with the eight eraser samskaras contemplates on the state of 'riddhi'. Such concentration of the mind accompanied by more and more of activity-" with the association of such qualities or 'gunas' as
'alambana' attains the designation of 'dhyana ', 'arupi- samapatti'<" and 'vimoksa ' . 214
In this manner when 'upeksa' or detachment is accompanied by 'vedana? " or awareness and becomes rational and meaningful it is called 'anagamya ',216inaccessible or un-definable, because 'chitta' or mind is the 'prayoga' or subject of the First Dhyana. "? To be free from 'kama trisna' (hankering after desires) and 'papa-dharma' (evil proclivities of the mind), to keep linked with logic, reflectiveness, joy, happiness and inner bliss is designated as First Dhyana. Also, the first dhyana being devoid of 'vitarka ' is called
'dhyanantara' or mid-dhyana. When it is without 'vichara' or reflection and 'vitarka' or reason and becomes free from the desire of staying in the First Dhyana stage, is accompanied by the bliss of the joy of devotion and of spirituality, it is called Second Dhyana, When it becomes free from the desire of staying in the Second Dhyana stage and accompanied by joy, detachment, recollectedness and awareness - 'sukha ' 'upeksa ', 'smriti' and 'samprajarrya ' - it is called Third Dhyana, When it is free from the desire of staying in the Third Dhyana stage and is accompanied by non-dukha, non-sukha feelings, 'upeksa and' smriti', it is called Fourth Dhyana. Thus, the mind should be linked with'arupya smapatti' or
formless meditation and dominant218 'ayatanas'219 or entrances of release etc. in accordance with the distinctions of 'alambana' and 'akara'220 or form.
So, after stabilizing the mind in the 'alambana', one should analyse with (discriminating) wisdom so that, through the bliss of the dawn of the light of 'jfiana', the seed of the
delusion is totally eradicated; otherwise, as in the case if 'tirthikas', there can be no removal of klesas merely through 'samadhi'. As has been said in Samadhiraja-sutra: "bhavana' may be practised in such samadhi but it will not spell the loss of 'atma-samjfia '> ' or body-consciousness. It will again agitate the 'klesas' as during 'undreka+? samadhi' bhavana or over-mentalisation in meditational process. "
'Prajna-bhavana-krama' or the sequence of meditation on 'prajfia has been briefly indicated in Arya Lankavatara: "on taking to the 'chitta-matra? " (path), one should not dwell in 'bahyartha' or only apparent meaning (of phenomenon); by stabilizing oneself on the 'alambana' of 'tathata? " one should go beyond the bounds of 'mind only'. After crossing over the mind only path one should go beyond the 'nirabhasa '. 225"
The yogi who stays in the 'nirabhasa ' or a state 'of non- fallacious appearances' will see 'mahayana '. Purified by 'pranldhana ' or vows, the state of satiety is stilled. One cannot experience the noble non-soul-" soul 'jfiana ' in a state of 'nirabhasa'.
This is what the aforesaid means: at first the yogi should reflect over those external meanings which have been superimposed by others over dharmas with form, that is, whether they are different from cognition Cvijfiana ') or that they are vijfiana itself appearing as such as if in the dream state. Then, he should consider them with respect to their atoms in accordance with 'vijriana; observing the atoms in their parts, the yogi will not find those superimposed meanings. Not finding them there, he will so conclude that all this is mind only and that there is no external meaning or substance at all. Therefore, it has been said: "one should not imagine external meanings on ascending the mind-only path". That is, one must give up 'vikalpas' or superimposed nomenclatures of dharmas with form. To reflect on those 'bhavas ' or phenomena with apparent or super-imposed meanings leads to the disappearance of those meanings.
Having thus reflected over dharmas with form, one should analyse dharmas without form. One who remains only
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a 'chitta-matriri' cannot become a 'grahaka' or receiver in the absence of that which could be the 'grahya' or the receivable as the recepient has always to depend on an object which is to be received. Therefore, it must be concluded that the mind is devoid of the functions of the both the 'grahya' and the 'grahaka ': it is 'advya' or non-dual. 'Advya ' is defined as "sticking on to the prop of 'tathata', one must go beyond the 'chittmatra ' stage too". The attitude of the 'receiver' should beover-stepped. It means that the non-cognisance of duality should be based on the knowledge of duality.
In this manner, after crossing over the 'chitta-matra ' stage, one should also go beyond the non-dual cognition stage, because there is no generation of 'bhavas' either by themselves or through another agent and the' grahya' and the grahaka ' are illusionary, non-existent. Because they are dissimilar'" from what they appear, their truth or reality is also not opposite. In 'advya jiiana'228or non-dual compre- hension also, the feeling of existence in substance should be abandoned which means that one should stay in the 'nirabhasa jfiana' or non-apparent knowledge of 'advya' or non-duality. By so doing, the mind gets stabilized in the realisation of the 'riissvabhavata ' of all dharmas. Such a person, owing to his access to the 'paramatattva' or the ultimate essence (of things), enters 'nirvikalpa samadhi' or immaculate absorption.
When the yogi is established in the' nirabhasa jnana of the non-dual cognition he also gets established in the 'paramtattva? " - the ultimate or supreme essence (reality); he sees 'rnahayana '.
Realising the 'paramatattva' is called Mahayana. His 'paramtattva darsana ' or experiencing the ultimate reality is this that, analysing all dharmas or phe- nomena with the eye of 'prajfia', he sees the truth in the light of 'samyaka jiiana'230or ultimate knowledge. So it is said in the sutra: "what is 'parrnartha darsanama ' or seeing the supreme or ultimate truth of things? (it is) the non-seeing of all dharmas. " Herein is indicated such type of 'non-seeing' (as described above) and not the non-seeing (blindness) or
ignorance of those who, with eyes shut like the born blind, see nothing owing to the bafflement=" of 'pratyayas ' and non-mentalisation of phenomena.
The yogi will remain in bondage, like a person who has arisen from 'asarijyi' samapattii,m owing to the non-removal of 'vasana ' or desire for fixation in things born of contrariety Cviparyasa'), because in 'bhavas' themselves are created the basic fixations of the 'klesa' mass or mental defilements of 'raga'233(attachment, addiction) etc. : It has been said in Arya- satya-dvaya-nirdesa etc. : "the root of 'raga' etc. is fixation in 'bhavas'," What has been said in Avikalpa-pravesa-dharani ete. (about the yogi 'stopping through non-mentalisation such things as the objects of form etc. refers to that 'anupalabdhi' (absence of substantial existence) which comes only through an examination with 'prajfia ' and the non-mentalisation of that alone; it does not merely refer to the absence of mentalisation. Fixation in 'rupa' or form etc. , which has been there from time immemorial, cannot be eradicated, like 'asanjrii samapatti' etc. merely by abandoning mentalisation. "
It is not possible to remove the 'rnanasikara ' or mentalisation generated by previous 'abhinivesa ' or fixations in 'rupa' (form) ete. without the removal of doubts just as there can be no extinction of the fact of burning unless fire is removed. It is not possible to take out these false 'vikalpas' or contrary alternatives of form etc. from the mind as though plucking out a thorn with our own hands. How, then (to do it)? (It is done) by removing the seeds of doubt. The yogi, after examining through the eyes of 'prajfia' these seeds of doubt and their formerly acquired form etc. and such as those whose non-acquiredness is experienced in the moment of acquirement, can of course remove them like the cognition of the serpent in the rope and in no other manner. Similarly, when the seed of doubt is removed, one can abandon the mentalisation of the objects of form etc. also and in no other manner. Were it not so then, in the absence of the glow of samadhi and not seen even by the eye of wisdom, the yogi's doubt about the existence of form etc. is not removed like
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that of a person in a blind well (of ignorance) feeling doubts about the pots etc. lying in the house. When such doubt is not removed, he will become a person whose 'timir-dosa'<" or clouded eyesight is not removed and who remains susceptible to fixation in false insubstantial forms, which cannot be castigated by anyone. Therefore, by clasping the mind with the hand of 'samadhi' and with the help of the very subtle weapon of 'prajfia' one should eradicate the seeds of the disease of false 'vikalpas' or alternatives present in the mind; just as uprooted trees do not again take root in the earth so also will false 'vikalpas' be not born in the mind. Hence, in order to remove the 'avarana' or the overlying crust of false appearances the Lord has pointed out the 'yuganadha-v- vahi-marga (two-fold single path) of 'samatha' (equipoise) and 'vipasyana' (insight), because "these two are the cause of absolute knowledge Cavikalpa-jfiana '). " As is said in the sutra: "Samadhi is attained through staying in 'Sila'; through sarnadhi comes "prajfia bhavana or contemplation on wisdom; through 'prajna ' comes absolute knowledge; a person with absolute knowledge attains the wealth of 'Sila'. "
In this manner, when the mind has been stabilized in the 'alambana' through equipoise ('samatha'), the glow of ultimate 'jfiana' is born after deliberation through 'prajna'. When this glow shines, the cover (avarana) is lifted like the disappearance of darkness. Therefore, both these 'samatha' and prajfia', like the eye and the light, are mutually beneficial in the generation of right knowledge. There is no contradiction between the two as between light and darkness inspite of the difference in their' gunas' or characteristics. 'Samadhi' is not of the nature of darkness. What is it, then? It is of the nature of the concentration of mind. "Being in equipoise, it knows the reality (of things). " In accordance with this assertion, iti. e. 'samadhi' gets totally identified with 'prajfia', it is not contradictory to it. When a 'sarnahita' or a person of staid mind examines with his 'prajfia' there will be no acquirernent=" of all dharmas. That, in itself, is the supreme non-acquirementv? or perception. Such a
staidness=" indicating stage of the yogi is (a state of) 'anabhoga? " or total-satiety, because nothing beyond it remains to be experienced. 'Santa' or tranquil (state) is the cessation of all such contrary frauds-'? as those of 'bhava'v" or is-ness and 'abhava? ? or is-not-ness.
Thus, when the yogi does not find any inherent existence of things after examining through 'prajfia ' (wisdom), he experiences no contrariety of 'bhavas ' nor does he experience the 'vikalpa' of 'abhava'. If is-ness or 'bhava' is noticed anywhere, its stoppage or cessation will produce an alternative (vikalpa '), However, if by examining through 'prajfia ' the yogi discovers no is-ness of things in the three/" times, how can there be any opposing alternative of the same as is-not-ness or 'abhava ? So, other 'vikalpas ' also will not touch him owing to the perrneableness=" of 'vikalpas ' of 'bhava ' and 'abhava '. There can be no 'vyapaka >" or a permeable-" entity. So, this is the supreme immaculate yoga. For a yogi stabilized in that (i. e. immaculate yoga) all contradictions or alternatives having been eradicated, his 'jfieyavarana? " or cover of cognition and 'klesavarana? " or cover of mental defilement are totally destroyed. It has been said in Arya satya-dvya nirdesa etc. also that the root of 'klesavarana ' is the superimposition of 'bhava ' etc. on uncreated, non-existent things or phenomena.
Through this yoga practice by removing all contrarities of 'is-ness', all contradictions of 'is-ness' etc. , the ignorance- natured roots of 'klesavaranas' are totally destroyed. As has been stated in Arya satya-dvaya nirdesa: "0 Manjusril how can 'klesa' or mental defilement be suppressed? " How are 'klesas' discovered? ' Manjusri replied, 'in the ultimate sense, there is a false superimposition (on things) through 'samvrita'v" or the apparent over totally unborn, uncreated and non-existent dharmas. This false superimposition gives rise to 'samkalpa' and 'vikalpa '250 premise and counter- premise; 'sankalpa' and 'vikalpa ' give rise to 'ayonisa rnansikara ">' or un-meditational mentalisation, which gives rise to 'atma-samaropa' or the superimposition of a self (or
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entity on phenomena); 'atma-samaropa ' gives rise to 'dristi- paryuthhana<" or sight distraction; this sight-distraction generates 'klesas. 0 devaputra! in the ultimate sense, he alone is un-superimposed who realises all dharmas to be totally unborn, uncreated. He who, in the ultimate sense, is un-superimposed is without 'vikalpa '. He who is free from 'vikalpa ' is meditationally balanced. He who is medita- tionally balanced can never have self-superimposition. He who is free from the superimposition of a self does not suffer from 'dhyana pariyuthhana '. In the ultimate sense, 'dristi- paryuthhana ' or sight-distraction does not take place till one sees 'nirvana'. So his 'klesa' must be seen as 'vineeta ' or highly subdued, staid as he is in the 'anutpada ' or uncreated realm. Such a one is called 'klesa-vinaya ' or one with subdued defilements. 0 devaputra! when he, through his 'riirabhasa jnafia ' or knowledge bereft of (fallacious) appearances (kno-vledge of emptiness), realises to be totally
void, non-existent and uncreated in the ultimate sense, he, o devaputra! understands the' klesas '. The rogue who knows the class of the serpent will also cure the venom of the serpent. Similarly, 0 devaputra! he who thoroughly understands the 'gotra ' or class of 'klesas', his klesas are removed, become 'santa' (quiet). " Devaputra said, "0 Manjusr il What is the "gotra ' of 'klesas'? " Manjusri replied, "0 devaputra! all superimpositions on dharmas, which are totally unborn, uncreated and non-existent in the ultimate sense are the 'gotras ' (classes, castes) of 'klesas'. " Thus stated at length.
When "bhavas ' etc. are overthrown, and because 'viparyasa '253or' contrariety is all-pervasive, with this over- throw all contrary 'avarnas' are also overthrown and the cognitive cover will also be adequately removed because 'avarnas' are of the quality of contrariety. With removal of the cognitive cover and impediment removed the glow of 'jfiana' spreads in front of the yogi like a ray of the sun spreading speedily all over a cloudless sky. Thus, 'vijnana'254 (consciousness, cognitive knowledge) is, by nature,
effulgent but that effulgence does not shine forth owing to impediments. Un-hindered, why will not that 'subtle (achintya)',255 with its especial capacity regained, not illumine everything as such? Therefore, "sarvajfiata ' is attained by obtaining the true knowledge of things in both the apparent ('samvrita') and the ultimate Cparamartha') sense. So, this is the supreme path for the removal of 'avamas' and the attainment of 'sarvajfiata'.
In the 'sravaka ' path etc. , owing to the non-eradication of all the contrarities Cviparyasa'), the two 'avaranas' are not properly removed. As has been said in Arya-Lanka-vatara etc. : "other people get to know 'nirvana' by observing all dharmas as subject to 'hetu' or cause; however, 0 mahamati' they cannot attain emancipation Cmoksa'), because they do not realise the non-self nature of dharmas. 0 maharnati (greatly wise)! a person in sravaka-yana possessing an intellect which stays in the experience of correct=" 'satyas' attains release'? " even in no n-release. F" 0 maharnatil here one must try to avert259 faulty vislonv" or outlook (i. e. adherence to wrong doctrine). " As there is no 'rnoksa ' through other vehicles, the Lord has here said, "there is only one vehicle. "
Paths like 'sravaka-yana ' etc. have been propounded only by the ignorant for the instruction of the ignorant, such (things) as that 'skandhas"" etc. are only dharmas and there is no 'self' (atrna). So thinking, a 'sravaka' enters 'pudgala nairatrnya ',262the non-self concept of a thing; that the threefold=" 'dhatu'<division of the world is only 'vijfiapti'<" (mental phenomena); so thinking, he enters the 'nairatrnya' of a vijnanavadin. F" which deals only with 'bahyartha ' or apparent phenomena. Now, by his entering the 'nairatmya' or non-self aspect of non-dual (advya) knowledge in the aforesaid manner, he enters the 'paramatattva' or the supreme truth of things. Entering the supreme truth is not merely entering mental cognition Cvijnapti'). It has been said in Arya-Iokottara-parva. "Moreover, 0 Jinaputra! 'traidhatuka ' manifests in the 'chitta-rnatra ' and that mind
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BHA. VANA. KRAMA-I
41
also appears in the shape of 'ananta-madhyataya' (without an end, without a middle). The (two) 'antas'266(ends) being of the quality of generation=" and dissolution and the 'madhya'(middle) being devoid of the quality of staying, the mind is 'ananta-madhya', i. e. without ends, without middle". Therefore, to enter the non-dual 'jfiana ' is to enter the? 'tattva,' the reality of things. "
If it is asked: "how does a yogi's state get so refined? ", the answer is: 'it is refined by 'pranidhana' or the vow to tread the road to the goal'. The vow that the bodhisattvas have taken to serve all sentient beings through 'rnahakaruna', by practising more and more of such 'kusalas' as 'dana' etc. , on the strength of that vow, the yogi's state will become refined. So long as the dependence on all beings is not eradicated even after the realisation of the' nissvabhavata ' of all dharmas, he continues to be in 'samsara' till the end, being engrossed with the faults of the cyclic round Csamsara').
How is this supreme knowledge full of total satiety and tranquillity? The reason for its being so is stated below: (the yogi) sees the noble 'niratma jfiana' through, 'nirabhasa' or a non-fallacious view of things. ' Therefore, the noble non-dual 'jfiana', which is acceptable to the non-dualists in the ultimate sense, is also non-self (nairatrnya '). The yogi sees the 'russvabhava ' through his knowledge of the "advya nirabhasa ' or non-dual, non-fallacious meditation experi- ence. Afterwards, it becomes total satiety Canabhoga ') because nothing else remains to be seen and it is called 'santa' (still, calm) because of the absence of any 'vikalpa' or contradiction.
Now, here it may be asked: "What yogi is such as 'sees'? " (The answer is): in the 'paramartha' or ultimate sense no self Catrna ') etc. has an independent entity nor does the yogi 'see' anything. However, in the 'samvrita' or apparent sense, just as, with the mere generation of the knowledge of the form of things with form, it is only cognition (vijfiana) which appears in these different forms like one seeing a Deva-datta or a Yajfia-datta through cognition (of their forms); there is no
such thing as a self. So also here the yogi sees the generation of 'advya nirabhasa jfiana ' or the non-dual non-fallacious knowledge. Thus said: "In spite of all dharmas being non- existent in the ultimate sense, awareness of 'samvriti' is not undesirable whether it is a common person or a yogi". As has been stated at length in 'Aryasatya-dvaya nirdesa': it is, in the ultimate sense, totally non-existent but even so it seeks the way through 'samvriti', apparent truth.
What about the order of 'sravakas', 'pratyeka-buddhas', 'bodhisattvas', Buddhas and the common people, then? That which has no 'karana ' (cause) in 'samvriti' (the apparent) is unborn even in 'samvriti' as in the case of the horns of a hare etc. That which has a cause must be born even though it may not be true in the ultimate sense just as an illusion, a reflection, an echo. Owing to their being un-analysable, illusion etc. inspite of their dependent origination=" in the 'samvriti', are not truly existent in the ultimate sense.
Therefore, the entire 'jagata'269 has been designated as 'maya' or illusion. Just as the illusion of birth takes place in the case of sentient beings because of the illusion of 'klesas' and 'karma', so also 'jfiana maya'270 or the illusion of knowledge envelops the yogis because of the illusion of the accumulation of 'punya' (virtue) and 'jfiana' (knowledge). As has been said in Arya-prajfia-paramita "0 Subhuti! thus all dharmas are 'nirrnana '(conjectured creation). Some are created by 'sravakas', some by 'pratyeka-buddhas', some by 'klesas' and some by 'karmas'. In this manner, 0 Subhuti! all dharmas are "nirmitat ? " of conjectured existence. " The difference between the yogis and the common people is that the former do not regard that illusion to be true, because like the illusion-maker magician they know all illusions as such; that's why they are called yogis. Those who are foolish like the common people take that frivolous-" play to be the truth and, because of their belief in the contrary, are called ignorant. It has been said in Arya-dharma-sangiti: "Just as a magician tries to seek release from (the idea of) creation (of his illusion), he does not feel any attachment (for his maya-
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creation), because he knows it (to be illusory) from the very beginning. The person who has attained true enlighten- ment. f" knowing 'tri-bhava? " to be only illusory, puts on a guise for the world while already aware of the reality of the world Cjagata'). "
The 'tattva' (of all dharmas) should be meditated upon in this sequence.
When mental lethargy ('laya') and excitement ('audhatya') arise during meditation, they should be quietened down as before. The two-fold single path of 'samatha' and 'vipasyana' tranquillity and perceptive insight - is completed when 'jnana ', shorn of 'laya' and 'audhatya', enters 'anabhi- samskara? "(immaculate)statewiththe'alambana'ofthe 'nissvabhavata of all dharmas. And, as long as possible, the practitioner should stay in the 'adhimukti bhumi? " through the force of 'adhimukti'277 and 'sarana-garna', - faith and devotion. After this, without giving up the lotus posture, the practitioner may, if desired, contemplate as under in the 'vyuthhana ' or rising-up state: 'If all these dharmas are 'nissvabhava' or insubstantial in the ultimate sense, do they still exist in the 'samvriti' (apparent) aspect? ' It has been said in Arya-ratna-megha: how does a bodhisattva become proficient in 'nairatmya' (non-self doctrine)? 0 Kulaputra! the bodhisattva examines 'rupa ' (form) with right wisdom, examines 'vedana'F" (feeling), 'sanjiia'279 (cognition) and 'samskara? '" and observing these forms, he does not notice any generation of form, does not find cessation Cnirodha'j. i" doesnotfind'samudaya? "(aggregation). Thisisduetothe establish-ment of his 'prajfia' or wisdom in 'paramartha' and not because of his natural wont. " This has been stated in detail. However, the ignorant persons, by attributing a false substantiality to non-existent things, continue to wander in cyclic rounds, experiencing countless dukhas. Keeping this in mind and addressing 'rnahakaruna ' one must reflect: 'I shall do that by which I may attain the true knowledge of all dharmas so that I could instruct these (ignorant) persons in 'dharmata' (the true nature of dharmas, which is emptiness)'.
After offering worship and prayers to all the Buddhas and bodhisattvas, one should undertake the great vow ('maha- pranidhana') of noble, virtuous conduct ('bhadracharya'). 283 Then he should engage himself in the collection of all such accumulations of merit and 'jfiana ' like 'dana' etc. whose core is emptiness and compassion, 'sunyata' and 'karuna. ' As
,has been said in Arya-dharma-samgiti. "the bodhisattva who sees 'yatha-bhutas' (the reality of things), i. e. emptiness. i" feels great compassion (,mahakarur;ta') towards beings and he says to himself, 'I must make all beings experience the joy of that samadhi which makes one realise the true state of all phenomena. " Goaded by this great compassion, he attains transcendental,trueenlightenment('anuttarasamyaka sambodhi '), 285after fulfilling the three-fold=" teachings:
'adhisila,' 'adhichitta' and' adhiprajfia' teachings: on conduct, teachings on samadhi. and teachings on wisdom.
Such is the two-fold-single path of bodhisattvas comprising 'prajfia'vand 'upayaya', which does not sever 'samvriti' or its prop of the apparent even after realising 'para martha'. The 'rnahakaruna ' of one who does not cut off 'samvriti' gets engaged in action for beings by becoming 'purva-gamini'P" (forward leading) without contradictions or contrarities. It has been said in Arya-ratna-megha: "how does a bodhisattva become proficient in Mahayana? Well, in Mahayana, the bodhisattva instructs himself in all teachings but does not take to the path of instruction. He does not take to even that what he learns; he does not take to even that which is taught. He doesnotfallinto'uchheda-dristi'(disturbedview)with
respect to 'hetu'f" (cause), 'pratyaya?
previous nature is abandoned, the possibility of 'anityata' or
impermanence would arise.
Hence, nothing by the designation of 'nitya' or
permanent exists. The Lord has said, "There is a super- irnposition" of 'asata'! " (the non-existent). Belief in such artificial or non-existent things as 'akasa',15(, 'nirodh'"? and nirvana (space, cessation and release), etc. is super- imposition. " Therefore, there is none of the creation or
"utpada ' from 'nitya' or permanence; neither is there any from 'anitya' or impermanence, because owing to the
? 26 BHA vANAI<RAMA
nothingness of these during the past and the future no creation is possible from them; otherwise too, it would be a creation without cause or 'hetu'? As there is no creation in similar or dissimilar times, there can be no creation from the present time also. Thus there is no simultaneity of generating time; otherwise, for causal reasons, it will give rise to simultaneity of generation or creation also. There is no generation from variation in time either, because if it takes place - after a difference in time, there could be generation in the past also. If, in regarding creation as from 'avyavadhana'P" or non-interval, interval occurs, all 'ksanas' or moments will merge into one 'ksat)a'159 and, in
consequence, a 'kalpa ' will (also) squeeze into 'ksana' just as the linking of atoms in all directions will reduce the 'pinda '160 or mass also to a mere atom. Linkage with a single part makes
a moment alive (savayava). '? ' Things are not self-created either owing to this premise being at par with the non-cause postulate and the concept of the creator being self- contradictory. There is no possibility of generating from both because of the conjunction of the drawbacks of both postulates.
Hence things are without any substantial existence, i. e. unrelated in the ultimate sense. This is not contrary to the (teachings of) scriptures even though in an apparent or illusory sense, creation does appear to exist. So the Lord has said: 'Things exist only in 'samvrita' and not 'paramartha '; The delusion about the 'nissvabhava' of things is called the 'samvriti satya' . 162
Such-like logic has also been endorsed by the Lord in sutras like Salistamba? By itself, from another or from both and without cause, there can be no creation.
Now, let us examine by another argument. 'Bhavas' are of two kinds; with form and without form. Of these, pitched, etc. which have form are not of one 'svabhava ' (entity, nature) being composed of different atoms. Being situated fore and aft and when divided into directions like east, etc. the atom's existence is not established. And, being in (a state
BHA VANAKRAMA-I 27
00 conglomeration, they cannot be said to possess different self-existence or 'svabhava'. There is no other existence of a thing barring single (existence) and multiple (existence). Therefore, things with form are 'nissabhava' or non-existent in the ultimate sense like a form seen in a dream. This has been stated by the Lord in Arya Lankavatara: "0 maharnati (the greatly wise); even the horns of a cow, when divided into atoms, do not exist. Even atoms cannot retain atomic qualities or characteristics when divided. "
Things which are without form are equally non-existent (in essence), when similarly examined. So also things outwardly appearing as blue etc. though not truly existent are only 'vijfiana skandhal'" or an aggregate of cognition, though without form but appearing as blue. The Lord has said, "there are no apparent forms; only the mind sees itself (i. e. its own superimposed reflection). ", Therefore, the blue etc. being seen in different shapes and because of the received and the recepient being incapable of the same existing nature as a consequence of the contradiction between the one and the many, the 'one' cannot be of the nature of 'many'. When the non-existence of the one is proved, the existence of the many is also impossible, because the 'many' is only a conglomeration of the 'one's',
If these manifestations of form etc. are falsel64 or insubstantial and are accepted as such, 'vijnana ' itself will become false because the cognition of the form will be no different from form itself. 'Vijfiana' or cognition has no other form apart from its own manifest form. Forms etc. do not shine by themselves but when they are cognised as false, cognition itself becomes false. That is why the Lord has said: "all cognition is maya or illusory" . 165So the one and the many being non-existent are not true in the ultimate sense. The Lord has said this very thing in Lankavatara: "The nature of things is like the reflection in a mirror which is devoid of both singularity and plurality; although it (i. e. the reflection) appears to be there but, in fact, it is not there. " Devoid of "ekattva ' or singularity and 'anyattva' or multiplicity, it is
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BHA VANAKRAMA-I 29 Thus staying in 'samatha ' collections like 'sila '! " etc. ,
bowing to all Buddhas and bodhisattvas at a spot convenient to the mind after indicating' papa '174and commending 'purrya'T" keeping in view 'mahakaruna' which aims at the welfare of the entire world, with body erect (but at ease), sitting on a congenial seat (or in the comfortable posture of 'sukhasana')! " assuming the lotus pose, one should practise 'samadhi' or meditational repose.
First of all mind should be briefly fixed on all aspects of the object of contemplation so that it becomes a solid or massed object (to reflect on). In brief, an object is of two kinds: with form and without form. In order to ward off the defect of deviation! " of an adikarmika' or novice initiate, it is proper to have a small or brief 'alambana'? " only. When one has mastered 'rnanaskara ' or mental actualisation one can take to a larger or detailed 'alambana' by refining or rectifying the process through the differentiations of 'skandha ' and 'dhatu' ete. As has been said in Arya-samadhi- nirmochana etc. : "the yogis have many kinds of 'alambanas' like the eighteen types of 'sunyata. '? "
Here also, for the good of sentient beings, the Lord has spokenabout'vastubhedal'"in'abhtdharrnaT"etc. in accordance with the differences between the formless (vastu or thing) and the corporeal (things) in brief, medium and detailed manners. For the removal of superimpositions and falsities, the thing or the object should be regarded as a mere mass or collection of 'skandha ' and 'dhatu '. Thus being assured of the collection with respect to all things, the mind should again and again be brought around to concentrate on that (massed aspect of things).
In case the mind, in between, deviates and gets outward- prone due to 'raga' or attachment, one must silence such aberration by reflecting on the 'asubha ' or unwholesome (responsible for deviation) and stabilise the mind again and again: The sequence of reflection on 'asubha' has not been mentioned here in detail for fear of dilation. When the mind appears to be disinterested, one should reflect on the
neither one nor many. 'Buddhi' or intellect does not take over the nature of existence of that which it examines. Therefore, these are said to be "nirabhilasa T " and 'nissvabhava ' i. e. unbiased and without essence. "
By determining the (true) meaning of things in this manner through deliberative intellect one must generate meditative wisdom in order to manifest the true meaning of things. It has been said in sutras like Arya-ratna-rnegha: "the true meaning never becomes manifest or clear merely through listening (to a lot of expositions). Experience comes only to such as those who practise 'pratipatti',"? or through comprehension. The cover of darkness lying over the 'samyaka' or true meaning cannot be removed without the dawn of the clear light of 'jfiana '. If meditation is done profusely the clear knowledge of the hidden meaning is also born. If 'jfiana ' comes to those who contemplate on 'asubha' and 'prithvi-kritsna'l'" only, what then to speak of those who meditate on 'bhutas 'I" The success of meditation as the harbinger of the fruit of true knowledge has been described in Arya-samadharaja: "I tell you, I put it across to you that as much as a person may analyse or indulge in logic so much will his mind be moulded in accordance with the conclusion he arrives at. " This has been said in detail. Hence, he who wants to' manifest truth or wishes to grasp the essence of things should practise 'bhavana', - meditation.
Herein, the yogi should first cultivate 'samatha"? or calm in order to stabilise the mind. Being 'chanchala ' or flippant like water, the mind cannot become poised without the basis of "samatha '. Nor can a person whose mind is not 'samahita "? "or tranquil can understand the truth of things Cyatha bhutama '), the essence. The Lord said, "one with a tranquil mind understands the 'yatha-bhuta '. Tranquillity comes quickly to a person indifferent towards the desire for gain etc. and to one who is of correct disposition, is of the nature of dukha-awareness! " ete. and is on the path of 'veerya'172or effort. Hence 'dana' etc. have been mentioned repeatedly in Arya-sandhi-nirmochana etc.
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advantages of meditation and concentrate on one's interest on it. Whenever faults of deviation or distraction appear, one must quieten down one's disinterestedness. When owing to having been overcome by 'styana'182 and 'middha'T" one's mind does not get clearly absorbed in holding on to the prop or 'alambana', then either through contemplation Cbhavana') on a luminous cognition C'aloks samjfia') or through a mental visualisation of a supremely joyous object like Buddha etc. and by so calming down 'Iaya' or mental lethargy, one should again firmly hold on to the 'alambana'.
When the mind looks naughty in between through some remembrance of a previous joy or enjoyment one should reflect on the 'samvega '184of 'anityata' or transitoriness and calm down its naughtiness. Then, one must try to persuade the mind towards that very prop (alarnbana) without 'abhisamskara'l'" or variation.
When the mind, shorn of both lethargy and insolence appears to be properly engaged of its own volition. l'" then, through suspension of 'abhoga'P" or effort, detachment should be practised. When 'satyabhoga '! " or true effort (after pacifying 'laxity etc. ) is practised in a state of 'sama- pravritti'P? or balance, 'viksepa "? "or mental confusion (i. e. complicated samadhi-state) occurs, (i. e. the mind is disturbed) .
When the mind, without 'abhisamskara' or variation and of its own volition, becomes engaged in that very 'alambana' one should consider 'samatha ' or abiding calm as achieved. The nature of 'samatha ' is the one-pointedness of the mind, a characteristic common to all types of tranquillity, its 'alambana' is not fixed, though: The Lord has spoken of this path in Arya-prajfiaparamita etc. also. He says, "(the sekeer) fixes Csthapita') his mind there, establishes Csamsthapita') it, pinpoints Cavasthapita') it, houses Cupasthapita') it, controls ('damana') it, calms ('santa') it, stills ('vyupasanta') it, concentrates Cekagra ') and rests in meditative equipose Csamahita')". Th~s described in nine nomenclatures.
Now, here 'sthapayati' means 'binds the mind to the
'alambana': 'sarnsthapayati' means 'to engage the mind to that prop or 'alambana' systematically; 'avasthapayati' means 'on discovering confusion, removes it; 'upa-sthapayati means 'again fixes the mind to that very 'alambana' after removing 'viksepa', 'damayati' means 'generates 'rati' or desire for the prop; 'sainayati' means 'subdues 'a-rati' or non-desire (for alambana) after observing the faults of 'viksepa ' (deviation)'; 'vyupasamayati ' means, 'calms down indolence and do- nothing-ness that have crept in', 'ekoti-karoti' means 'tries to
enter the 'alambana' without 'abhisamskara', 'samadadhati' means 'practises 'upeksa' after attaining tranquillity of mind or 'chitta-sarnata', that is, practises withdrawal from the world or 'sarnanvakarana '. '? ' These are the meanings (of the above terms) as given by Arya Maitreya and by former acharyas.
Briefly speaking, all samadhis have six faults? " sloth,'? ' forsaking the 'alambana "? ' mental lethargy. ! " insolence. l'" non-effort"? and effort. '? " To overcome or wipe out these 'dosas' one must meditate on the eight eraser-samskaras,"? which are faith,2oo desire to act,"? ' industriousness. >" alacrity. t'" non-forgetfulness,201 alertriess. v'" mental refinernent-? " and equanimity. v" Of these, the first four are an antidote to 'kausidya' or sloth. Thus, through 'sraddha' or faith, accompanied by indications of the generation of correct knowledge-? " of the efficacy of sarnadhi, the yogi's will to
practise it is born; from will or desire C'abhilasa) one should commence the cultivation of 'veerya ' or effort. Through effort one attains bodily and mental activity. Activeness of body and mind removes slothfulness. Therefore, 'sraddha ' etc. should be contemplated upon for the sake of warding off 'kausidya ' or sloth etc. 'Smriti ' or non-forgetfulness is the opposite of the giving up of 'alambana'. 'Samprajfiaya ' or awareness is the opposite of mental lethargy and insolence, because it clearly exposes the reality of both. If mental lethargy and insolence are not subdued, the fault of 'anabhoga'<? ' accurs. As opposite to it, 'chetana ' or mental
alertness should be contemplated upon. When mental sloth and insolence are romoved and the mind becomes calm, the
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fault of 'abhoga'210 accurs. To oppose it, one must contemplate on 'upeksa' or detachment.
Sarnadhi, comprising these eight eraser samskaras, is most efficacious. It generates qualities like 'riddhi"! etc. Hence it is said in surra: "a person equipped with the eight eraser samskaras contemplates on the state of 'riddhi'. Such concentration of the mind accompanied by more and more of activity-" with the association of such qualities or 'gunas' as
'alambana' attains the designation of 'dhyana ', 'arupi- samapatti'<" and 'vimoksa ' . 214
In this manner when 'upeksa' or detachment is accompanied by 'vedana? " or awareness and becomes rational and meaningful it is called 'anagamya ',216inaccessible or un-definable, because 'chitta' or mind is the 'prayoga' or subject of the First Dhyana. "? To be free from 'kama trisna' (hankering after desires) and 'papa-dharma' (evil proclivities of the mind), to keep linked with logic, reflectiveness, joy, happiness and inner bliss is designated as First Dhyana. Also, the first dhyana being devoid of 'vitarka ' is called
'dhyanantara' or mid-dhyana. When it is without 'vichara' or reflection and 'vitarka' or reason and becomes free from the desire of staying in the First Dhyana stage, is accompanied by the bliss of the joy of devotion and of spirituality, it is called Second Dhyana, When it becomes free from the desire of staying in the Second Dhyana stage and accompanied by joy, detachment, recollectedness and awareness - 'sukha ' 'upeksa ', 'smriti' and 'samprajarrya ' - it is called Third Dhyana, When it is free from the desire of staying in the Third Dhyana stage and is accompanied by non-dukha, non-sukha feelings, 'upeksa and' smriti', it is called Fourth Dhyana. Thus, the mind should be linked with'arupya smapatti' or
formless meditation and dominant218 'ayatanas'219 or entrances of release etc. in accordance with the distinctions of 'alambana' and 'akara'220 or form.
So, after stabilizing the mind in the 'alambana', one should analyse with (discriminating) wisdom so that, through the bliss of the dawn of the light of 'jfiana', the seed of the
delusion is totally eradicated; otherwise, as in the case if 'tirthikas', there can be no removal of klesas merely through 'samadhi'. As has been said in Samadhiraja-sutra: "bhavana' may be practised in such samadhi but it will not spell the loss of 'atma-samjfia '> ' or body-consciousness. It will again agitate the 'klesas' as during 'undreka+? samadhi' bhavana or over-mentalisation in meditational process. "
'Prajna-bhavana-krama' or the sequence of meditation on 'prajfia has been briefly indicated in Arya Lankavatara: "on taking to the 'chitta-matra? " (path), one should not dwell in 'bahyartha' or only apparent meaning (of phenomenon); by stabilizing oneself on the 'alambana' of 'tathata? " one should go beyond the bounds of 'mind only'. After crossing over the mind only path one should go beyond the 'nirabhasa '. 225"
The yogi who stays in the 'nirabhasa ' or a state 'of non- fallacious appearances' will see 'mahayana '. Purified by 'pranldhana ' or vows, the state of satiety is stilled. One cannot experience the noble non-soul-" soul 'jfiana ' in a state of 'nirabhasa'.
This is what the aforesaid means: at first the yogi should reflect over those external meanings which have been superimposed by others over dharmas with form, that is, whether they are different from cognition Cvijfiana ') or that they are vijfiana itself appearing as such as if in the dream state. Then, he should consider them with respect to their atoms in accordance with 'vijriana; observing the atoms in their parts, the yogi will not find those superimposed meanings. Not finding them there, he will so conclude that all this is mind only and that there is no external meaning or substance at all. Therefore, it has been said: "one should not imagine external meanings on ascending the mind-only path". That is, one must give up 'vikalpas' or superimposed nomenclatures of dharmas with form. To reflect on those 'bhavas ' or phenomena with apparent or super-imposed meanings leads to the disappearance of those meanings.
Having thus reflected over dharmas with form, one should analyse dharmas without form. One who remains only
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a 'chitta-matriri' cannot become a 'grahaka' or receiver in the absence of that which could be the 'grahya' or the receivable as the recepient has always to depend on an object which is to be received. Therefore, it must be concluded that the mind is devoid of the functions of the both the 'grahya' and the 'grahaka ': it is 'advya' or non-dual. 'Advya ' is defined as "sticking on to the prop of 'tathata', one must go beyond the 'chittmatra ' stage too". The attitude of the 'receiver' should beover-stepped. It means that the non-cognisance of duality should be based on the knowledge of duality.
In this manner, after crossing over the 'chitta-matra ' stage, one should also go beyond the non-dual cognition stage, because there is no generation of 'bhavas' either by themselves or through another agent and the' grahya' and the grahaka ' are illusionary, non-existent. Because they are dissimilar'" from what they appear, their truth or reality is also not opposite. In 'advya jiiana'228or non-dual compre- hension also, the feeling of existence in substance should be abandoned which means that one should stay in the 'nirabhasa jfiana' or non-apparent knowledge of 'advya' or non-duality. By so doing, the mind gets stabilized in the realisation of the 'riissvabhavata ' of all dharmas. Such a person, owing to his access to the 'paramatattva' or the ultimate essence (of things), enters 'nirvikalpa samadhi' or immaculate absorption.
When the yogi is established in the' nirabhasa jnana of the non-dual cognition he also gets established in the 'paramtattva? " - the ultimate or supreme essence (reality); he sees 'rnahayana '.
Realising the 'paramatattva' is called Mahayana. His 'paramtattva darsana ' or experiencing the ultimate reality is this that, analysing all dharmas or phe- nomena with the eye of 'prajfia', he sees the truth in the light of 'samyaka jiiana'230or ultimate knowledge. So it is said in the sutra: "what is 'parrnartha darsanama ' or seeing the supreme or ultimate truth of things? (it is) the non-seeing of all dharmas. " Herein is indicated such type of 'non-seeing' (as described above) and not the non-seeing (blindness) or
ignorance of those who, with eyes shut like the born blind, see nothing owing to the bafflement=" of 'pratyayas ' and non-mentalisation of phenomena.
The yogi will remain in bondage, like a person who has arisen from 'asarijyi' samapattii,m owing to the non-removal of 'vasana ' or desire for fixation in things born of contrariety Cviparyasa'), because in 'bhavas' themselves are created the basic fixations of the 'klesa' mass or mental defilements of 'raga'233(attachment, addiction) etc. : It has been said in Arya- satya-dvaya-nirdesa etc. : "the root of 'raga' etc. is fixation in 'bhavas'," What has been said in Avikalpa-pravesa-dharani ete. (about the yogi 'stopping through non-mentalisation such things as the objects of form etc. refers to that 'anupalabdhi' (absence of substantial existence) which comes only through an examination with 'prajfia ' and the non-mentalisation of that alone; it does not merely refer to the absence of mentalisation. Fixation in 'rupa' or form etc. , which has been there from time immemorial, cannot be eradicated, like 'asanjrii samapatti' etc. merely by abandoning mentalisation. "
It is not possible to remove the 'rnanasikara ' or mentalisation generated by previous 'abhinivesa ' or fixations in 'rupa' (form) ete. without the removal of doubts just as there can be no extinction of the fact of burning unless fire is removed. It is not possible to take out these false 'vikalpas' or contrary alternatives of form etc. from the mind as though plucking out a thorn with our own hands. How, then (to do it)? (It is done) by removing the seeds of doubt. The yogi, after examining through the eyes of 'prajfia' these seeds of doubt and their formerly acquired form etc. and such as those whose non-acquiredness is experienced in the moment of acquirement, can of course remove them like the cognition of the serpent in the rope and in no other manner. Similarly, when the seed of doubt is removed, one can abandon the mentalisation of the objects of form etc. also and in no other manner. Were it not so then, in the absence of the glow of samadhi and not seen even by the eye of wisdom, the yogi's doubt about the existence of form etc. is not removed like
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that of a person in a blind well (of ignorance) feeling doubts about the pots etc. lying in the house. When such doubt is not removed, he will become a person whose 'timir-dosa'<" or clouded eyesight is not removed and who remains susceptible to fixation in false insubstantial forms, which cannot be castigated by anyone. Therefore, by clasping the mind with the hand of 'samadhi' and with the help of the very subtle weapon of 'prajfia' one should eradicate the seeds of the disease of false 'vikalpas' or alternatives present in the mind; just as uprooted trees do not again take root in the earth so also will false 'vikalpas' be not born in the mind. Hence, in order to remove the 'avarana' or the overlying crust of false appearances the Lord has pointed out the 'yuganadha-v- vahi-marga (two-fold single path) of 'samatha' (equipoise) and 'vipasyana' (insight), because "these two are the cause of absolute knowledge Cavikalpa-jfiana '). " As is said in the sutra: "Samadhi is attained through staying in 'Sila'; through sarnadhi comes "prajfia bhavana or contemplation on wisdom; through 'prajna ' comes absolute knowledge; a person with absolute knowledge attains the wealth of 'Sila'. "
In this manner, when the mind has been stabilized in the 'alambana' through equipoise ('samatha'), the glow of ultimate 'jfiana' is born after deliberation through 'prajna'. When this glow shines, the cover (avarana) is lifted like the disappearance of darkness. Therefore, both these 'samatha' and prajfia', like the eye and the light, are mutually beneficial in the generation of right knowledge. There is no contradiction between the two as between light and darkness inspite of the difference in their' gunas' or characteristics. 'Samadhi' is not of the nature of darkness. What is it, then? It is of the nature of the concentration of mind. "Being in equipoise, it knows the reality (of things). " In accordance with this assertion, iti. e. 'samadhi' gets totally identified with 'prajfia', it is not contradictory to it. When a 'sarnahita' or a person of staid mind examines with his 'prajfia' there will be no acquirernent=" of all dharmas. That, in itself, is the supreme non-acquirementv? or perception. Such a
staidness=" indicating stage of the yogi is (a state of) 'anabhoga? " or total-satiety, because nothing beyond it remains to be experienced. 'Santa' or tranquil (state) is the cessation of all such contrary frauds-'? as those of 'bhava'v" or is-ness and 'abhava? ? or is-not-ness.
Thus, when the yogi does not find any inherent existence of things after examining through 'prajfia ' (wisdom), he experiences no contrariety of 'bhavas ' nor does he experience the 'vikalpa' of 'abhava'. If is-ness or 'bhava' is noticed anywhere, its stoppage or cessation will produce an alternative (vikalpa '), However, if by examining through 'prajfia ' the yogi discovers no is-ness of things in the three/" times, how can there be any opposing alternative of the same as is-not-ness or 'abhava ? So, other 'vikalpas ' also will not touch him owing to the perrneableness=" of 'vikalpas ' of 'bhava ' and 'abhava '. There can be no 'vyapaka >" or a permeable-" entity. So, this is the supreme immaculate yoga. For a yogi stabilized in that (i. e. immaculate yoga) all contradictions or alternatives having been eradicated, his 'jfieyavarana? " or cover of cognition and 'klesavarana? " or cover of mental defilement are totally destroyed. It has been said in Arya satya-dvya nirdesa etc. also that the root of 'klesavarana ' is the superimposition of 'bhava ' etc. on uncreated, non-existent things or phenomena.
Through this yoga practice by removing all contrarities of 'is-ness', all contradictions of 'is-ness' etc. , the ignorance- natured roots of 'klesavaranas' are totally destroyed. As has been stated in Arya satya-dvaya nirdesa: "0 Manjusril how can 'klesa' or mental defilement be suppressed? " How are 'klesas' discovered? ' Manjusri replied, 'in the ultimate sense, there is a false superimposition (on things) through 'samvrita'v" or the apparent over totally unborn, uncreated and non-existent dharmas. This false superimposition gives rise to 'samkalpa' and 'vikalpa '250 premise and counter- premise; 'sankalpa' and 'vikalpa ' give rise to 'ayonisa rnansikara ">' or un-meditational mentalisation, which gives rise to 'atma-samaropa' or the superimposition of a self (or
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entity on phenomena); 'atma-samaropa ' gives rise to 'dristi- paryuthhana<" or sight distraction; this sight-distraction generates 'klesas. 0 devaputra! in the ultimate sense, he alone is un-superimposed who realises all dharmas to be totally unborn, uncreated. He who, in the ultimate sense, is un-superimposed is without 'vikalpa '. He who is free from 'vikalpa ' is meditationally balanced. He who is medita- tionally balanced can never have self-superimposition. He who is free from the superimposition of a self does not suffer from 'dhyana pariyuthhana '. In the ultimate sense, 'dristi- paryuthhana ' or sight-distraction does not take place till one sees 'nirvana'. So his 'klesa' must be seen as 'vineeta ' or highly subdued, staid as he is in the 'anutpada ' or uncreated realm. Such a one is called 'klesa-vinaya ' or one with subdued defilements. 0 devaputra! when he, through his 'riirabhasa jnafia ' or knowledge bereft of (fallacious) appearances (kno-vledge of emptiness), realises to be totally
void, non-existent and uncreated in the ultimate sense, he, o devaputra! understands the' klesas '. The rogue who knows the class of the serpent will also cure the venom of the serpent. Similarly, 0 devaputra! he who thoroughly understands the 'gotra ' or class of 'klesas', his klesas are removed, become 'santa' (quiet). " Devaputra said, "0 Manjusr il What is the "gotra ' of 'klesas'? " Manjusri replied, "0 devaputra! all superimpositions on dharmas, which are totally unborn, uncreated and non-existent in the ultimate sense are the 'gotras ' (classes, castes) of 'klesas'. " Thus stated at length.
When "bhavas ' etc. are overthrown, and because 'viparyasa '253or' contrariety is all-pervasive, with this over- throw all contrary 'avarnas' are also overthrown and the cognitive cover will also be adequately removed because 'avarnas' are of the quality of contrariety. With removal of the cognitive cover and impediment removed the glow of 'jfiana' spreads in front of the yogi like a ray of the sun spreading speedily all over a cloudless sky. Thus, 'vijnana'254 (consciousness, cognitive knowledge) is, by nature,
effulgent but that effulgence does not shine forth owing to impediments. Un-hindered, why will not that 'subtle (achintya)',255 with its especial capacity regained, not illumine everything as such? Therefore, "sarvajfiata ' is attained by obtaining the true knowledge of things in both the apparent ('samvrita') and the ultimate Cparamartha') sense. So, this is the supreme path for the removal of 'avamas' and the attainment of 'sarvajfiata'.
In the 'sravaka ' path etc. , owing to the non-eradication of all the contrarities Cviparyasa'), the two 'avaranas' are not properly removed. As has been said in Arya-Lanka-vatara etc. : "other people get to know 'nirvana' by observing all dharmas as subject to 'hetu' or cause; however, 0 mahamati' they cannot attain emancipation Cmoksa'), because they do not realise the non-self nature of dharmas. 0 maharnati (greatly wise)! a person in sravaka-yana possessing an intellect which stays in the experience of correct=" 'satyas' attains release'? " even in no n-release. F" 0 maharnatil here one must try to avert259 faulty vislonv" or outlook (i. e. adherence to wrong doctrine). " As there is no 'rnoksa ' through other vehicles, the Lord has here said, "there is only one vehicle. "
Paths like 'sravaka-yana ' etc. have been propounded only by the ignorant for the instruction of the ignorant, such (things) as that 'skandhas"" etc. are only dharmas and there is no 'self' (atrna). So thinking, a 'sravaka' enters 'pudgala nairatrnya ',262the non-self concept of a thing; that the threefold=" 'dhatu'<division of the world is only 'vijfiapti'<" (mental phenomena); so thinking, he enters the 'nairatrnya' of a vijnanavadin. F" which deals only with 'bahyartha ' or apparent phenomena. Now, by his entering the 'nairatmya' or non-self aspect of non-dual (advya) knowledge in the aforesaid manner, he enters the 'paramatattva' or the supreme truth of things. Entering the supreme truth is not merely entering mental cognition Cvijnapti'). It has been said in Arya-Iokottara-parva. "Moreover, 0 Jinaputra! 'traidhatuka ' manifests in the 'chitta-rnatra ' and that mind
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also appears in the shape of 'ananta-madhyataya' (without an end, without a middle). The (two) 'antas'266(ends) being of the quality of generation=" and dissolution and the 'madhya'(middle) being devoid of the quality of staying, the mind is 'ananta-madhya', i. e. without ends, without middle". Therefore, to enter the non-dual 'jfiana ' is to enter the? 'tattva,' the reality of things. "
If it is asked: "how does a yogi's state get so refined? ", the answer is: 'it is refined by 'pranidhana' or the vow to tread the road to the goal'. The vow that the bodhisattvas have taken to serve all sentient beings through 'rnahakaruna', by practising more and more of such 'kusalas' as 'dana' etc. , on the strength of that vow, the yogi's state will become refined. So long as the dependence on all beings is not eradicated even after the realisation of the' nissvabhavata ' of all dharmas, he continues to be in 'samsara' till the end, being engrossed with the faults of the cyclic round Csamsara').
How is this supreme knowledge full of total satiety and tranquillity? The reason for its being so is stated below: (the yogi) sees the noble 'niratma jfiana' through, 'nirabhasa' or a non-fallacious view of things. ' Therefore, the noble non-dual 'jfiana', which is acceptable to the non-dualists in the ultimate sense, is also non-self (nairatrnya '). The yogi sees the 'russvabhava ' through his knowledge of the "advya nirabhasa ' or non-dual, non-fallacious meditation experi- ence. Afterwards, it becomes total satiety Canabhoga ') because nothing else remains to be seen and it is called 'santa' (still, calm) because of the absence of any 'vikalpa' or contradiction.
Now, here it may be asked: "What yogi is such as 'sees'? " (The answer is): in the 'paramartha' or ultimate sense no self Catrna ') etc. has an independent entity nor does the yogi 'see' anything. However, in the 'samvrita' or apparent sense, just as, with the mere generation of the knowledge of the form of things with form, it is only cognition (vijfiana) which appears in these different forms like one seeing a Deva-datta or a Yajfia-datta through cognition (of their forms); there is no
such thing as a self. So also here the yogi sees the generation of 'advya nirabhasa jfiana ' or the non-dual non-fallacious knowledge. Thus said: "In spite of all dharmas being non- existent in the ultimate sense, awareness of 'samvriti' is not undesirable whether it is a common person or a yogi". As has been stated at length in 'Aryasatya-dvaya nirdesa': it is, in the ultimate sense, totally non-existent but even so it seeks the way through 'samvriti', apparent truth.
What about the order of 'sravakas', 'pratyeka-buddhas', 'bodhisattvas', Buddhas and the common people, then? That which has no 'karana ' (cause) in 'samvriti' (the apparent) is unborn even in 'samvriti' as in the case of the horns of a hare etc. That which has a cause must be born even though it may not be true in the ultimate sense just as an illusion, a reflection, an echo. Owing to their being un-analysable, illusion etc. inspite of their dependent origination=" in the 'samvriti', are not truly existent in the ultimate sense.
Therefore, the entire 'jagata'269 has been designated as 'maya' or illusion. Just as the illusion of birth takes place in the case of sentient beings because of the illusion of 'klesas' and 'karma', so also 'jfiana maya'270 or the illusion of knowledge envelops the yogis because of the illusion of the accumulation of 'punya' (virtue) and 'jfiana' (knowledge). As has been said in Arya-prajfia-paramita "0 Subhuti! thus all dharmas are 'nirrnana '(conjectured creation). Some are created by 'sravakas', some by 'pratyeka-buddhas', some by 'klesas' and some by 'karmas'. In this manner, 0 Subhuti! all dharmas are "nirmitat ? " of conjectured existence. " The difference between the yogis and the common people is that the former do not regard that illusion to be true, because like the illusion-maker magician they know all illusions as such; that's why they are called yogis. Those who are foolish like the common people take that frivolous-" play to be the truth and, because of their belief in the contrary, are called ignorant. It has been said in Arya-dharma-sangiti: "Just as a magician tries to seek release from (the idea of) creation (of his illusion), he does not feel any attachment (for his maya-
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creation), because he knows it (to be illusory) from the very beginning. The person who has attained true enlighten- ment. f" knowing 'tri-bhava? " to be only illusory, puts on a guise for the world while already aware of the reality of the world Cjagata'). "
The 'tattva' (of all dharmas) should be meditated upon in this sequence.
When mental lethargy ('laya') and excitement ('audhatya') arise during meditation, they should be quietened down as before. The two-fold single path of 'samatha' and 'vipasyana' tranquillity and perceptive insight - is completed when 'jnana ', shorn of 'laya' and 'audhatya', enters 'anabhi- samskara? "(immaculate)statewiththe'alambana'ofthe 'nissvabhavata of all dharmas. And, as long as possible, the practitioner should stay in the 'adhimukti bhumi? " through the force of 'adhimukti'277 and 'sarana-garna', - faith and devotion. After this, without giving up the lotus posture, the practitioner may, if desired, contemplate as under in the 'vyuthhana ' or rising-up state: 'If all these dharmas are 'nissvabhava' or insubstantial in the ultimate sense, do they still exist in the 'samvriti' (apparent) aspect? ' It has been said in Arya-ratna-megha: how does a bodhisattva become proficient in 'nairatmya' (non-self doctrine)? 0 Kulaputra! the bodhisattva examines 'rupa ' (form) with right wisdom, examines 'vedana'F" (feeling), 'sanjiia'279 (cognition) and 'samskara? '" and observing these forms, he does not notice any generation of form, does not find cessation Cnirodha'j. i" doesnotfind'samudaya? "(aggregation). Thisisduetothe establish-ment of his 'prajfia' or wisdom in 'paramartha' and not because of his natural wont. " This has been stated in detail. However, the ignorant persons, by attributing a false substantiality to non-existent things, continue to wander in cyclic rounds, experiencing countless dukhas. Keeping this in mind and addressing 'rnahakaruna ' one must reflect: 'I shall do that by which I may attain the true knowledge of all dharmas so that I could instruct these (ignorant) persons in 'dharmata' (the true nature of dharmas, which is emptiness)'.
After offering worship and prayers to all the Buddhas and bodhisattvas, one should undertake the great vow ('maha- pranidhana') of noble, virtuous conduct ('bhadracharya'). 283 Then he should engage himself in the collection of all such accumulations of merit and 'jfiana ' like 'dana' etc. whose core is emptiness and compassion, 'sunyata' and 'karuna. ' As
,has been said in Arya-dharma-samgiti. "the bodhisattva who sees 'yatha-bhutas' (the reality of things), i. e. emptiness. i" feels great compassion (,mahakarur;ta') towards beings and he says to himself, 'I must make all beings experience the joy of that samadhi which makes one realise the true state of all phenomena. " Goaded by this great compassion, he attains transcendental,trueenlightenment('anuttarasamyaka sambodhi '), 285after fulfilling the three-fold=" teachings:
'adhisila,' 'adhichitta' and' adhiprajfia' teachings: on conduct, teachings on samadhi. and teachings on wisdom.
Such is the two-fold-single path of bodhisattvas comprising 'prajfia'vand 'upayaya', which does not sever 'samvriti' or its prop of the apparent even after realising 'para martha'. The 'rnahakaruna ' of one who does not cut off 'samvriti' gets engaged in action for beings by becoming 'purva-gamini'P" (forward leading) without contradictions or contrarities. It has been said in Arya-ratna-megha: "how does a bodhisattva become proficient in Mahayana? Well, in Mahayana, the bodhisattva instructs himself in all teachings but does not take to the path of instruction. He does not take to even that what he learns; he does not take to even that which is taught. He doesnotfallinto'uchheda-dristi'(disturbedview)with
respect to 'hetu'f" (cause), 'pratyaya?
