being of different kinds are neither of one nor of several natures,
similarly
the mind, being not apart from them, is neither of one nor of several natures.
Bhavanakrama-Stages-of-Meditation-by-Kamalashila
), are described as experiencing extreme suffering.
Even the beasts are seen experiencing many kinds of
'dukhas ' like mutual devouring, anger, killings and violence etc. Even human beings are seen experiencing immeasurable sufferings from their penury," from search for sensual pleasure, treachery, hurt," separation from loved ones, association with un-loved ones and poverty etc.
Those whose minds are enveloped in various defilements like attachment Craga') etc. and those who are drowned in many a deep deviation'? are all seated on a precipice Cprapata')" owing to the causes of 'dukha' (suffering) and are really very miserable. Even the gods suffer from the dukha of all kinds of 'viparinama? ? or change (on ripening of the fruit of action). How can the gods who roam about in the realm" of desires be happy with their minds always baffled by the grief
of the fear of a fall and degradation (from their present status). Sufferings born of mental constituents, which are the cause of defilements generated by 'karma', are of dependent nature and comprise at moment by moment transcience are pervading the whole world. Therefore, seeing the entire world engulfed by the flames of the fire of 'dukha ' and
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thinking 'just as I do not relish dukha so don't others and as to how these dear ones of mine (i. e. the 'sattvas ') could be released from 'dukha ' and so equating their sufferings with one's own, 'karuna' of the type which may be instrumental in removing their sufferings should be meditated upon whether in the 'samadhi' state or during all other 'charyas' (conduct).
Keeping in mind the aforesaid 'dukha ' experiences, 'karuna bhavana ' should, first of all, be practised on friends. Then, seeing no distinctions owing to the equality of all
beings and by thinking' all beings are my friends', one should meditate on the middle path C'madhyapaksa '). 26 When 'karuna ' is directed towards all beings as towards one's . friends, one should meditate on it for all the beings in the ten directions. " When, like the mother of a beloved suffering child, 'karuna' of the form of the desire to uplift the beloved one from his suffering, flowing spontaneously, is equitably directed towards all 'sattvas ', it is regarded as complete
C'nispanna ')28 and is designated as 'great compassion' Cmahakaruna),
So, first of all, the contemplation of love towards friends is of the form of the desire for attaining joy. Step by step, it should equally be done even for ordinary people as also for one's enemies. By so practising this 'karuna ', the desire to ameliorate the suffering of all sentient beings will be automatically generated.
Thus, after meditating on root-' karuna ' or basic compassion, one should meditate on 'bodhlchitta '. This 'bodhichitta' is of two kinds: apparent Csamvrita ') and ultimate Cparamartha '). Herein' samvrita' comprises the undertaking of the vow to work for the welfare of all beings through compassion: 'May I become a Buddha for the good of the world' - this is the first generation of the mind (' chittotpad ')29 of the form of the desire for transcendental enlightenment C'anuttar samyaka-sambodhi '). 30 This
generation of the mind should be practised by the 'bodhi- sattva' through another learned scholar established in the vow C'samvara ')31 of 'silsuddhi' (piety of conduct) and
detachment etc. in accordance with the method indicated in 'sila-panvarta'. "
After generating 'samvrita ' bodhichitta he (i. e. th. e bodhisattva) should make efforts to. generate 'pararnartha' bodhichitta. It has access to the ultimate meaning, is stainless and stable and still like the flame of a lamp in windless calm. Its realisation would be possible through meditation on the union of 'samatha' and 'vipasyana' constantly over a long period coupled with reverence. As has been said in Arya Sandhi-nirmochana: "0 Maitreya! whatever worldly and other-worldly beneficent dharmas of the 'sravakas ' the 'bodhisattvas ' and the "I'athagatas', - all are the fruit of 'samatha' and 'vipasyana ', because these two are the repositories of all samadhis' as was stated by the Lord in Arya Sandhi-nirrnochana itself: "Whatever the various samadhis' of "sravakas '. 'bodhisattvas' and "Tathagatas ' have been indicated by me should always be regarded as attainable through 'samatha' and 'vipasyana'. "
There can be no removal of 'avarana ' or the delusive cover for the yogis by contemplation on 'samatha' alone; it can merely be a suppression of 'klesas' or defilements. There can be no real destruction of 'anusayaP nor its removal without the light of 'prajfia' (wisdom). As has been stated in Arya Sandhi-nirmochana: "klesas ' are suppressed with 'dhyana', with 'prajfia ' is destroyed 'anusaya '. 'Arya Samadhiraja-sutra ' also says: 'howsoever much this 'samadhi' be contemplated upon, it will not destroy self-consciousness
( 'atrna-samjfia'). It will again incite 'klesas' as in the case of Udraka's" 'samadhi-bhavana". However, if one observes the non-self nature Cnairatmya ') of dharmas and, so observing, contemplates, it will become the cause of the achievement of 'nirvana' fruit. Nothing else spells for peace (santi).
Bodhisattva-pitaka also says: "Those who have not heard this dharma meaning> of Bodhisattva-pitaka, being ignorant of the noble Vinaya'" dharmas and remain content with mere sarnadhi have a fall through the vanity of the ego and will not be released from birth, old age, disease, death, grief, pain,
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suffering, ill-will and anger; they will not be released from the six-state round (of 'samsara '), will not be freed from dukha heaps. ? " Keeping this in view, the Lord has said: "He who listens to the 'anukUla'38 (beneficial) from another will be released from old age and death. " Hence, a person desirous of generating immaculate knowledge must, after removing all 'avarnas', meditate on 'prajfia ' by staying in a state of mental equipoise ('samatha'). Arya-ratna-kuta also says: "Establishment in 'sila' leads to 'samadhi'; attainment of 'samadhi' will lead to 'prajfia'; unadulterated 'jnana' bestows the wealth of 'sila'. "
It is said in Arya Mahayana-sradha-bhavana s utra: "0 Kulaputra! I shall not speak of as to how, in the absence 'prajfia,' the bodhisattvas' mahayana faith will be born in Mahayana. 0 Kulaputra! even with this "paryaya ' or equivalence, whatever mahayana faith in Mahayana is born in the bodhisattvas, it should be regarded as born of a reflection over the true meaning of dharmas with a staid mind. "
The yogi's mind will become distracted by sense objects if insight Cvipasyana') is not accompanied by calm Csamatha') or equipoise; it will remain unstable like a lamp in the midst of wind. The glow of 'jfiana ' will not be very clear. So, both (i. e. 'samatha' and vipasyna)' should be equally practised. It has\been said in Arya Mahaparinirvana-sutra "The 'sravakas are unable to see Tathagatas 'gotra' owing to excess of 'samadhi' and paucity of 'prajfia'. The bodhisattva can see (Tathagatas 'gotra '), but not clearly owing to excess of 'prajfia' and paucity of 'samadhi'. The Tathagata is all-seeing owing to an equal measure of 'samatha ' and 'vipasyana'. " Owing to the power of mental equipoise Csamatha') the mind does not waver even in contrary winds like a lamp un- affected by the wind. With insight Cvipasyana ') it becomes invincible for others owing to the removal of profanities of a deviated sight. As has been said in Arya Chandra-pradeepa- surra: "The power of 'sarnatha ' makes one un-wavering; the power of 'vipasyana' makes one mountain-like. " Hence, the union of both these has been ordained.
In the first instance, the yogi, in order to realise 'samatha' and 'vipasyana ' should quickly and straight-forwardly practise the collections of 'samatha ' (equanimity) and 'vipasyana ' (insight). Now, what is 'samatha sarnbhara ' (equanimity accumulation). It comprises residence in a conducive place, desirelessness, contentment, the renounc- ing of many an act, purification of conduct and the giving up of the contradictory desires etc. A conducive place is that which has five qualities: 'sulabdha' (well-got) owing to the availability of food and clothing etc. without much difficulty; 'susthana' (good spot) owing to the absence of evil persons and enemies etc. ; 'subhumi' (good land) owing to its being a land without disease etc. ; 'sanmitra' (friendly, owing to its being tolerant (7~ama-dristi') like the conduct (,sila') of a friend; 'suyukta' (appropriate) owing to its being not too crowded with people during day and of little noise at night. What is meant by desirelessness or little desire? (It means) having little attachment or desire for one's 'cheevara'39 to be either fine or in access (of requirement). What is contentment? To remain satisfied with the possession of ordinary 'cheevara' (cloth) or wrapping gown. What is meant by giving up many actions? It is the giving up of such evil acts as buying and selling, of too much dialogue between the householder and the renunciate; forsaking praise and the making of medicines and the calculation of stars etc.
What is the purification of 'sila '? The non-discontinuation
of right instruction during both 'samvaras' (vows) whether in 'prakriti'" (deviation) or 'pratiksepa" (contradiction); and if it is discontinued through negligence, it has to be diverted towards the pursuit of dharma through repentance.
Whatever has been said in 'sravaka' VOWS42 about the (preventive) precautions" for a 'parajika" is inappropriate. Even then, repentence is imperative after which one must resolve mentally not to repeat it but to observe or experience 'nissvabhavata' through the very mind which inspired one to do that act and this would lead to the purification of 'sila' too. This can be learnt from Arya Ajata-satru-kaukritya-vinodin.
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Therefore, after removing the faulty act ('kaukritya'), one should practise meditation Cbhavana'),
Even in (the realm of) desires, various faults accruing from them here and hereafter (i. e. in next life) should be mentalised and their contrarities should be given up. All feelings of 'samsara ', whether pleasant or unpleasant are fleeting, destructible. Undoubtedly, there is bound to be separation between them and me; so why should I be excessively attached to them? Thinking in this manner, all 'vikalpas' must be eradicated.
What is meant by 'vipasyana-sambhara ' or accumulation of insight? (It consists of) refuge in the good people, search for the 'bahusruta' or the reputed scholars and mentalisation of 'yonisa' Csamadhi'). What kind of a good person should be sought for refuge? One who is well-versed (well- reputed), frank of speech, compassionate and capable of enduring 'dukha'. Now, what is the meaning of 'search for the 'bahusruta ' (it is the search for) one who listens very reverently to the 'neyartha' (dubious interpretation) and the 'neetartha (intelligible interpretation) of the Lord's twelve- point? dharma discourse. It has been said in Arya Sandhi- nirmochana: "not to listen to the noble discourse as one may desire is a hurdle in 'vipasyana'. " It again says: "Vipasyana' is born of the clear vision generated by listening and reflection. "
Arya Narayana-pariprichha also says: "Prajfia dawns on him who listens; the one with 'prajfia' has his 'klesas' calmed. "
What is 'yonisa mansikara'? For a bodhisattva who has to decide correctly about the intelligible sutras " and the equivocal sutra? meanings to become rid of all doubts is to become single-rnindedly assured in meditation (bhavana), Otherwise, seated in the wavering vehicle of doubt, he will not attain single-minded decisiveness anywhere like a person in the midst of a road junction (' sringataka '). 48
The yogi should always abstain from meat and fish etc. and take only limited, conducive food. Thus should a bodhisattva, who has accumulated all the collections of 'samatha ' and 'vipasyana', enter meditation Cbhavana').
Now, at the time of practising 'bhavana', the yogi should, first of all, finish up his routine acts, be done with toilet etc. Without a jarring tone and seated at a mentally convenient place, thinking "I have to establish all beings in the bodhi- adorned Cbodhi-manda)" state', keeping in view 'rnaha- karuna ' which aims at the well-being of the whole world, bowing to all the Buddhas and bodhisattvas in all the ten directions with his five limbs, fixing in front or on some stool the image or the picture of Lord Buddha and the bodhisattvas in accordance with liking (or mental inclination) worshipping and eulogising them, repenting of one's sins and commending the world's 'punyas ', sitting in 'semi-paryanka ' or full 'paryanka '50posture of Bhattarka Vairochana? ' in an extremely easy pose, 52eyes neither too open nor too closed, fixing the gaze on the tip of the nose, nor bending the body too much nor keeping it too erect, keeping the body at ease, turning recollectedness inwards, the bodhisattva should make himself seated. Thereafter, he should keep both his shoulders upright. The head, neither too upraised nor too bent, should be fixed motionless to one side; the nose should be straight navel-ward. The lips and the teeth should be gently placed and the tongue should touch the roots of the upper teeth. Inhaling and exhaling should neither be too loud nor thick Csthula') nor too vast but the breath go in and come out slowly with automatic ease Canabhoga'),
Here, first of all, 'samatha ' has to be realised. After quietening the disturbing ? contrarities of the mind from external objects, bringing it back constantly inwards towards the 'alambana', the establishment of contentment- (' priti')53 and peace Cprasrabdhi') in the mind, these spell but 'sam- atha'. Contemplation over the ultimate nature of things by holding on to the prop of 'sarnatha' is called 'vipasyana'. As has been said in Arya Ratna-megha. "The concentration of mind is 'sarnatha' and the insight into things is 'vipasyana'. "
Arya Sandhi-nirrnochana also says: "Lord! how can the realisation of 'samatha ' and proficiency in 'vipasyana ' be achieved? ' '0 Maitreya! it is said that there is a dharma cure or
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method established by me. It is like this: whatever sutras, "geya;" 'vyakaranaY 'gatha'56 'undana";'" "nidana ";" 'avadana;" 'Iti-vrittaka'j'" '[ataka'," 'vaipulya'i'" 'adbhuta dharma'< and 'upadesa-varga'r' have been told by me to the bodhisattvas, after carefully listening to those, owning them up properly, practising (their) recitation, analysing them well through the mind, piercing with insight (lit. vision), sitting in solitude at a lonely place, completely absorbed inwardly, one should mentalise such dharmas as one deems proper,
because the very mind which mentalises also reflects in it that mentalisation through constant contemplation. Thus entering it and staying in it for many a time, whatever bodily calm Ckaya-prasrabdhi'J'" or mental calm ('chitta prasrabdhi') is attained, that in itself is called "samatha'. Therefore, the bodhisattva looks for 'samatha'. It leads to bodily peace and mental peace. After achieving them, he stays in them and, removing the confusion of the mind, he sees during' sarnatha' the reflection of those very dharmas which have been contemplated upon; develops faith. The reflection seen during' samatha' is analysed for the state of its deeper or inner meaning Cjfieyartha '). Thorough analysis, correct concept, observation, zeal, desire (to know), noticing the fine nuances (of analysed dharmas), understanding and absorption, all these consitute 'vipasyana' and are called the skills Ckausala') of a bodhisattva' sinsight or 'vipasyana'.
The yogi desirous of the accumulation of 'samatha' should first fix his mind on the accumulation of such things as 'surra varga' or sutra compendiums, singable surra portions etc. and their entire discourses Cpravachana'), inclination toward 'tathata ' ('tathata-parayaQ. a'), descending into 'tathata' Ctathata praga-bhararri') and march 'tathata-ward'. Then, he should fix his mind in the 'skandhas ' of all the different types of many dharmas together or he should fix his mind on that image of lord Buddha as heard of or seen by him. As is stated in Arya Samadhiraja; "The lokanathas' (lords of the world) are resplendent on all sides with bodies of golden hue. He whose mind is established in this 'alambana'
that bodhisattva is of an equanimous mind (' sarnahita'). "
In this manner, the mind should be fixed on the very prop (,alambana') he (i. e. the yogi) wishes to and, afterwards, he should do it increasingly. Having fixed the mind on it (i. e. the prop), the mind should be tested in this way; 'does it properly hold on to the 'alambana' or does it get absorbed or gets
baffled owing to disturbance Cvyaseka ')66from external objects? ' Thus should it be examined. If overcome by indolence Cstyana ') and cowardice Cmiddha '), the mind becomes absorbed or shows signs of getting absorbed, he should at once conceptualise mentally the supremely joyous things like the image of lord Buddha or an awareness of light Caloka-samjfia'). Then, calming down absorption ('laya') he should act in a manner that the mind's 'alambana' should become very clearly reflected into that' alambana' itself.
When like one blind from birth or like a person in dark or like one with eyes shut, one qannot see the 'alambana' (mental prop) dearly, it should be regarded as absorbed ('leena'). When running about external forms and their supposed qualities etc. or through other mentalisations or, through a previously experienced thing, there arises insolence ('audhitya') and it is feared it may perk up in the mind also, at such times, the yogi should mentally contemplate on the transitoriness of all 'sarnskaras' or on 'dukha' itself, - things which grieve the mind. Then, after calming down all contrarities, the mind's elephant should again be tethered to the same 'almabana' -pillar with the rope of recollectedness ('smriti') and awareness Csam-prajfiaya'). When absorption and insolence disappear and the mind looks to be calmly installed in that 'alambana ', then, suspending satiety Cabhoga'), one should stay in that state with detachment for as long as one wishes. Thus the practitioner practising ('samatha'), achieving bodily and mental peace, when capable of steadying his mind on the 'alambana' as he desires, should regard 'samatha' as having been realised by him.
After realising "samatha '. one should meditate on
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'vipasyana'. One must think like this; 'all the words of lord Buddha are beautiful utterances Csubhasita'), because they, either manifestly or by tradition, express the ultimate meaning or essence ('tattva') or lead towards it. ' When the essence of things is discovered, one will be freed from all the meshes of view or sight (' dristi-jala ') just as darkness disappears at the dawn of light. 'Samatha' alone will neither purify 'jfiana ' nor dispel the darkness of super-imposition ('avaral). as'); 'jfiana ' is purified by proper meditation Cbhavana') on the 'tattva' with 'prajfia' (wisdom). The 'tattva' is reached through "prajfia ' only. 'Prajfia ' alone removes superimposition ('avaral). a') properly. Hence one should think; 'I must search for 'tattva ' with "prajfia ' after establishing myself in 'samatha': I should not be contented with 'samatha' alone'.
What is the essence ('tattva') like? It is that which, in the ultimate sense, is void of any self in all things and 'pudgala dharrnasi"? It can be reached through the perfection of wisdom ('prajiia~paramita') and in no other manner. As has been said in Arya Sandhi-nirrnochana; "Lord! by which perfection ('paramitii') is the 'nissvabhavata' of all dharmas attainable by the bodhisattvas? '0 Avalokitesvara! it is attainable through "prajfia-paramita ' (the perfection of wisdom). Therefore, staying in "samatha", one should meditate on 'prajfia'? "
Here, the yogi should deliberate like this: 'pudgala ', is not seen seperate from 'skandha' (heaps), 'dhatu' (elements) and 'ayatana'(ent~ances). However, 'pudgala' is not of the nature of 'skandhas' etc. , because the latter are impermanent and of varying nature while, as some believe, 'pudgala' is permanent and of one (unvarying) nature. In reality, for the indescribable 'pudgala' to be a 'thing' is improper because of the absence of any other types of 'vastu-state' (permanent entity or an existing thing). Hence, it must be considered that to utter 'I' and 'mine' (for any supposed thing or entity) in the world is mere delusion.
The non-self nature of all 'dharmas' should be similarly
I3HA. VANA. KRAMA-II 63
meditated upon. Briefly speaking, 'dharmas' comprise the five skandhas" the twelve 'ayatanasf" and the eighteen 'dhatus'. 7o'Here, those that are with form, such as 'skandhas', 'dhatus' and 'ayatanas' are not different from the form of the mind in the ultimate sense, because there is an absolute absence of the certainty of self-nature (' svabhava') when they are divided into atoms and even when sub-atoms are analysed. Therefore, owing to a superimposition of false. forms etc. since time immemorial the ignorant persons see their mind alone as over-casting external forms like the emergence of forms in a dream. 'In the ultimate sense (' paramartha ') these forms etc. are not different from the forms of the mind,' - this is how one should ponder over. Thus, the seeker should regard the 'tri-dhatu' as mind alone. 50 concluding the mind to be manifesting all dharmas and analysing them, he realises the nature of all dharmas and of the mind too. Thus, does the yogi reflect.
Even for the mind to be true in the ultimate sense is inappropriate. Where can the truth about the mind which, after assuming the forms of false appearances, appear in varying forms. Just as forms are false so is the mind which is not apart from them. Just as forms etc.
being of different kinds are neither of one nor of several natures, similarly the mind, being not apart from them, is neither of one nor of several natures. Therefore, mind is of the nature of illusion (maya) only.
Just as the mind is so are all dharmas too of the nature of 'rnaya', this should be reflected upon. When the nature of the mind is so analysed by the seeker through 'prajna', the mind, in the ultimate sense, is not found either inside or outside nor in both; neither the past mind is found nor the future nor the present mind. When generated, it comes from nowhere nor goes anywhere on cessation, because the mind is not graspable, is undirected and is without form. As has been said in Arya Ratna-kuta; "0 Kasyapa! the mind is untraceable even when reached. That which is untraceable cannot become an 'alambana': that which can not be made an 'alambana' has
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neither a past nor a future nor a present. " Thus on examination, one does not see the beginning, does not see the middle, does not see the end of the mind.
Just as the mind is without an end or a middle so should one understand all dharmas to be without an end, without a middle. Thus knowing the mind to be without end or middle, one does not discover any self-nature of the mind as such. That which analyses the mind appears all to be empty ('sunya'). On knowing the latter, the nature of the appearance" in the mind and the nature of forms etc. will also not be correctly seen. Thus, when the nature of all 'dharmas'" is not correctly observed through 'prajfia', whether form is transient or permanent, void or non-void, unclean or clean," created or uncreated, existent or non-existent, he (i. e. the seeker) does not think of such 'vikalpas' or alternatives. Just as he does not find a 'vikalpa' for form Crupa'), so also he does not entertain a 'vikalpa' for 'vedana,"? " 'samjfia ";" 'samskara'," and 'vijfiana. ';? When the existence of dharmas cannot be substantiated, its qualifying attributes also cannot
be proved to exist. So, how can there be a 'vikalpa'(for something which is non-existent)? In this manner, when the yogi does grasp the conclusion about'the ultimate nature of things after an analysis through 'prajfia', he enters 'nirvikalpa sarnadhi' and also comes to realise the non-substantiality Cnissvabhavata') of all dharmas.
He who after analysing the nature of things through "prajfia ' does not meditate on it but only meditates on forsaking" mentalization is never freed from 'vikalpas' and will also not realise 'nissvabhavata' owing to the absence of the glow of 'prajfia'. So the lord has said that through right analysis and with the fire of the correct knowledge of things, the yogi will bum the tree of the fictional mind" like the churning of fire by the 'arani' . 80
Arya Ratnamegha says; "Thus he who is skilled in washing away faults, in order to remove all frauds for contemplating 'sunyata' (he) practises yoga. His awareness of 'sunyata ' enhanced, wherever his mind roams, in whatsoever his mind
busies itself, he realises on analysis all those things to be void or empty by nature. The mind itself, when analysed, appears empty Csunya'). The mind which analyses also appears to be 'sunya' of any self-nature on examination. Thus examining, he (i. e. the yogi) attains 'animitta yoga' . 81 This indicates the entry into the 'rrirnimittata '82 stage through the lead or guidance of analysis.
It has been clearly indicated how it is absolutely impossible to enter the immaculate ('nirvikalpa') state by merely giving up mentalisation (' mansikarita ') without reflecting on the nature of things through 'prajfia' or wisdom. So the yogi after thoroughly and correctly examining the nature of forms etc. through 'prajfia ' and not by confining himself in forms sits in meditation. He does not practise 'dhyana' by staying in the middle of this world and the next owing to the non-availability of those forms etc. Hence, this is called 'unfixed meditation' . 83 When he enters 'anupalambha dhyana, '84 after analysing all things through 'prajna ' it is called 'prajriottara dhyana' or post-wisdom meditation as has been indicated in Arya Gaganaganja and Ratna-chuda.
He having realised the reality of the non-self nature of beings ('pudgala-dharma nairatmya'), being beyond the need for the observation or analysis of any other thing owing to its non-existence, devoid of the din of argument and counter- argument, of his own volition and with natural ease should meditate on the reality Ctattva') clearly and stay in it. Staying there, he should not disturb mental emanations ('chitta santana '). In between, if the mind is disturbed from the outside by attachment (' raga') etc. , knowing it to be a deviation and quickly quietening down the mind from reflection over the harmful (deviation) he should once again make the mind enter 'tathata '. If he finds the mind un- interested therein, he should reflect over the benefits of 'samadhi' and mentalise interest in it. Disinterestedness in seeing the faults of (his) deviation Cviksepa ') should also be calmed down. If there is an apprehension of the mind relapsing into absorption ('laya') owing to a dim instigation'"
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from indolence and cowardice, it must be quickly calmed down by mentalising an extremely joyous object as mentioned earlier and the same 'tattva ' should be firmly held as a support. If on a recollection of some previous light- heartedness the mind tends to become flippant, one must mentalise, as already stated, the fleeting aspect of painful things and calm down the mind. After that the mind should again be attuned to the same 'tattva ' through an approach" of natural ease or felicity.
again enter 'the state of meditation wherein all dharmas are . unfelt Csarva-dharam-nirabhasa samadhi'). He should again relax when the mind becomes over-wrought. This is the duo- leading Cyuganaddha-vahi ') path of "samatha ' and 'vipasyana ', which depends on the prop of 'savikalpa' and 'nirvikalpa' reflections, that is, admixed and immaculate perceptions.
In this manner, the yogi should continue to remain se~ted, meditating on 'tattva ' for an hour, a half 'prahara ', afull Whendetachedfrom'Iaya'and'audhatya',themindgets 'prahara"? orforaslongaperiodashemaydesire. The
clearly attuned to that essence Ctattva') of its own volition, the 'sadhaka. ' or seeker should practise detachment Cupeksa ') by de-activising effort Cbhoga ');" if 'abhoga? " (multiplicity) is indulged in when the mind is properly attuned Csampravritta'), it will become confounded. On the mind being even absorbed, if 'abhoga ' is not practised, it remains bereft of 'vipasyana' owing to excessive stupor or absorption. Therefore, when the mind is in a state of 'laya' effort must be done (to stir it out of its state) but 'bhoga' should not be done in the attuned state. When 'vipasyana ' is contemplated upon, prajfia becomes heightened; then, owing to the paucity of 'samatha', the reality is not clearly seen due to the wavering of the mind like a lamp in the wind. So 'samatha '(calm) must be meditated upon at that time. When 'samatha' gets excessive, 'prajfia' (wisdom) should be meditated upon.
When both (i. e. calm and insight) attain a balance, one should stay in that state through 'anabhisarnskara ' or an attitude of effortless repose as long as the body and the mind do not feel an ache. During the interval of this body-mind ache, look at the whole world as 'rnaya' (illusion), a 'marich ' (mirage), a dream-snare, a mere moon-in-water reflection and then reflect like this: 'these 'dharmas ' have become complicated in the world as there is no knowledge of true or serious ('gambhira') dharma; hence, I shall so act as to make (the beings) aware of true' dharmata' or the reality of things'. So reflecting, one should place "maha-karuna ' and 'bodhicitta' in front. Then, after a little respite, he should
'artha-pravichaya dhyana' or the meditation which leads to sifting the true meaning of the things has been indicated in the Arya Lankavatara. After this, rising up from 'samadhi' but without undoing the lotus pose, he (i. e. the yogi) should reflect 'all these dharmas, although non-existing in the ultimate sense, are stationed in apparent phenomena C'samvriti'); otherwise, how could the fruit of action ('karma- phala ') relationship be established? 'The lord too had said; 'things are created in 'sarnvriti' but they are non-existent in 'paramartha ' (ultimate sense). '
One must ponder like this; 'ignorant people super-impose existence over non-existent things. In this manner their intellect gets baffled and for long do they wander in the rounds of 'samsara '. Therefore, after completing supreme 'punyas' and' jfiana ' accumulations and attaining the 'sarvajfiata' state, I shall educate those people about the truth of the things Cdharmata'). ' After this, the yogi should slowly undo his lotus posture and make obeisance to all the Buddhas and bodhisattvas in the ten directions and, after worshipping and eulogising them, he should undertake the great vow Cmaha-pranidhana ') of 'arya-bhadracharyai'" After that an effort should be made to accumulate all endless 'punyas' and
'jfiana ' collection replete with emptiness (' sunyata ') and supreme compassion Cmahakaruna').
Such 'dhyana' is free from all kinds of superimpositions. As has been stated in Arya Ratna-chuda; "wearing the armour of love ('maitri') seated on the throne of great compassion
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Cmahakaruna), he pracitses the 'dhyana' of the accumulation Cabhinirhara ') of the emptiness of all superimpositions
(f sarvakara-varopeta 'sunyata'), what is that 'emptiness of all superimpositions? (It is that) detailed as non-deviation C'anapagati')91 from 'dana ', non-deviation from sila, non- deviation from 'ksanti', non-deviation from 'veerya', non- deviation from 'dhyana ', non-deviation from 'prajfia', non- deviation from 'upaya' etc. " Thus in detail. The bodhisattva should work for the maturation of sattvas' (punya) or 'sattva- paripaka"? and must practise such 'kusalas ' (beneficient means) like 'dana' (giving) etc. which generate such wealth as field (ksetra), body (kaya) and proliferation (bahu- parivara) etc.
In the absence of the above, whose would be the fruit of that wealth called 'Buddha ksetras ' (field)? So 'sarva- karavaropeta' is that knowledge or that 'sarvajfiata', which, being full of such efforts as 'dana' etc. has been defined by the lord as the one 'with the proficiency of efforts attained'. Therefore, not 'sunyata' alone but the methods (upayaya) of
'dana' etc. should also be practised by the boddhisattva. Arya Sarva-dharma Vaipulya says; "0 maitreya! this method advocates the coming together of Six Perfections for the boddhisattvas' enlightenment. The ignorant people may comment that the boddhisattva may be educated in 'prajfia- paramita' alone and that there is no need of other perfections (for him). Well, such people tarnish other 'pararnitas' (per- fections) too. So, what do you think, 0 Ajita! Was Kasiraja'" a fool to ~;ve away his own flesh in lieu of that of the pigeon? "No Lord! " replied Maitreya. The lord continued, "0 Maitreyal whatever 'kusala mulas? " or root merits com-prising the Six Perfections were accumulated by me while practising the conduct of a bodhisattva, did they prove harmful for me? "
"No, Lord! " replied Maitreya. The lord said, "you also properly practised "dana-parrnita ' for sixty aeons (kalpas), 'sila- parrnita ' for sixty aeons, 'ksanti-parmita ' for sixty aeons, 'veerya-parmita ' for sixty aeons and 'prajria-parrnita' for sixty aeons. Even then the ignorant people will say that a single
path Cnaya') like 'sunyata' can lead to 'bodhi'. Such people will become ~impure of conduct. "
The bodhisattva, with wisdom alone and without efforts and means, cannot execute Lord Buddha's work like a 'sra- vaka' cannot (execute). With the help of means Cupayaya') only will he be able to do so. As has been said in Arya Ratn- akuta; "0 Kasyapa! just as kings execute their job with the assistance of a minister, so also the bodhisattvas' 'prajna ', coupled with the skill of 'upayaya ', executes all Buddha works. " The direction of the bodhisattvas' path is different; that of the 'tirthikas '95 and of 'sravakas' is different. The direction of the 'tirthikas' path, owing to its contradictions of self C'atrna ') etc. is totally shorn of 'prajfia ' (wisdom); so there will be no attainment of release Cmoksa') for them.
The 'sravaka' stage being devoid of 'mahakaruna ' does not consist of 'upayaya'; so they tend to devote themselves to (the persuit of) solitary nirvana. The bodhisattva path is regarded as comprising 'prajna' and 'upayaya '. So they become inclined towards un-installed or un-calculated nirvana. The bodhisattva path being that of 'prajna ' and 'upayaya' they attain un-fixed or un-installed (apratisthita) nirvana. He does not fall into the 'samsara ' because of the force of 'prajfia ' and does not fall into (the "sravaka 's calculated) nirvana due to the force of 'upayaya'.
Arya Marga-sirsa says, "these two, in brief, are the paths of bodhisattvas. What two? 'prajfia' and 'upayaya! " Arya Sri- pararnadya also says, 'Prajfia-Paramita ', is the mother and skilful means (upayaya), the father. " Also (said) in Arya Vimalakirti-nirdesa-sutra; "What fetters a bodhisattva, what his release? Holding on to the round of 'samsara' without 'upayaya' is the bodhisattva's fetters, the crossing of the samsaric round with 'upayaya ' is his release. Holding on to the round of 'samsara ' without 'prajfia' is his fetters; crossing the round with 'prajfia' is his release 'Prajna' (wisdom) not attached to 'upayaya' , (means) is fetters; 'prajfia ' attached to 'upayaya ' is release. 'Upayaya' unheld by 'prajna' is fetters; 'Upayaya' held on to by 'prajfia' is release". Thus (said) in detail.
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If the bodhisattva practises 'prajna ' (wisdom) alone, he will fall into the 'sravaka's' desired 'nirvana' and so into ties Cbandhana '); 'apratisthita nirvana' will not give release. Thus 'prajfia ' without 'upayaya ' becomes a bondage for a bodhisattva. Therefore, like people plagued by wind (humour) using heat, or fire, the bodhisattva should practise emptiness through 'prajfia' coupled with 'upayaya' in order to counter the wind of contradiction Cviparyasa'), he should not get to it (i, e. 'sravaka 's nirvana in actuality or manifestly Csaksata') like a 'sravaka '). As is stated in Arya Dasa-dharma- surra, "0 Kulputral just as a person serves fire and reveres it, treats it (respectfully) like his own preceptor but still thinks that that fire, so worshipped, respected and revered by him,
, cannot be held by him in both his hands. Why? Because he knows that by so doing he will get physical pain and mental worry. Similary, the bodhisattva does not manifestly take to 'nirvana' although aspiring after it. Why so? Because he believes that by accepting 'nirvana' he would retreat from enlightenment (' bodhi'). "
By practising 'upayaya ' alone the bodhisattva, having not crossed a common man's stage, will remain totally bound. Hence, 'upayaya' should be practised along with 'prajna '. Like poison overcome by mantra-efficacy, the 'klesas' of a bodhisattva too turn into nector by meditation through the power of the adoption of 'prajfia'. What, then, to speak of 'dana' etc. , which by their very nature, bear beneficient fruit. It is said in Arya Ratnakuta: "0 Kasyapa, just as poison accompanied by 'mantra' and medicine does not kill so also the bodhisattvas owned by 'prajfia' do not have a downfall through their' klesas' . "
The reason due to which the bodhisattva does not give up the world is the power of his 'upayaya', because of that (very reason) itself he does not fall into the 'sravaka's nirvana. The reason due to which he removes all props Calambana') is the power of 'prajna', because of that very reason itself, he does not fall into' sarnsara'. So he attains the Buddhahood of un- established nirvana. It has been said in Arya-gagana-ganja;
"All 'klesas' are stopped by that 'prajfia jnana' and all sattvas are not forsaken owing to 'upayaya jfiana ? " Arya Sandhi- nirmochana also states; "I have not spoken of supreme or transcendental enlighten-ment C' anuttara samyaka- sambodhi') for those who totally remove themselves away from the sattvas' service or well-being, nor for those who totally turn away from the refinement Cabhisamskara ') of their "sarnskaras '. Hence, he who is aspiring after Buddhahood should practise both 'upayaya' and 'prajna'. "
At the time of meditating on transcendental wisdom or at the time of the extremely exalted state Csamahita'), when it is not possible to practise 'upayaya ' like 'dana' etc. , what- ever 'prajfia' is there as part of the experiment Cprayoga')? " and partial attainment Cpristalabdha'),? that itself constitutes the practice of 'upayaya'. Hence both wisdom and means occur simultaneously and that, in fact is the single duo-path of 'prajfia' and 'upayaya ' of the bodhisattvas. Owing to their being equipped with 'rnaha-karuna', which looks over all the sentient beings, they pursue or practise the transcendental path and, at the time of ameliorative effort or means (utthanopayaya) also, like a magicican, practise uninte- rrupted 'dana ' etc. As has been said in Arya Aksyarnati- nirdesa, "And, what is the bodhisattva's 'upayaya ? What is accumulation of prajfia? It is that exalted absorption by which the mind gets fixed on the "alambana ' (support) of 'rnahakaruna'(great compassion) by looking at 'sattvas'; it is 'upayaya'. That which gives the exalted absorption of peace and supreme peace is his (i. e. the bodhisattva's) wisdom or 'prajfia? " Maradamana-parichheda also says; "Moreover, the elevating practice of the bodhisattvas is linked with the knowledge of 'prajfia': with the knowledge of 'upayaya' it unites itself with the accumulation of beneficient dharmas. With wisdom knowledge it engages itself in 'nairatrnya ' (non-soul) 'asattva ' (non-being), 'ajiva'(non-self), 'aposa'? " (non-permanence), 'a-pudgala? " (non-existence of 'pudgala'). With 'upayaya ' jfiana, he is to be engaged in the proper maturation C'paripaka ') of all sentinent beings. " Arya
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Dharma-samgiti-sutra also says; "just as a magician, ready to undo (the magical object of) his creation, has no attachment towards it as he is aware of its reality, so also the bodhi- sattvas wear an armour for the world, considering all the three states of existence to be illusory and thus become proficient in 'sambodhi' (enlightenment)". It is said that the way of the bodhisattvas comprising 'prajfia ' and 'upayaya' can be employed even when staying in the midst of the world by keeping the goal in view; it can also be used while staying in desired or fixed nirvana ('asaya-nirvaI). a'). lOo
After practising such 'upayayas ' (means) as giving Criana ') etc. which have transformed themselves into supreme 'sambodhi' comprising 'sunyata' and 'rnahakaruna', (the bodhisattva) should, regularly meditate on 'samatha ' (calm) and 'vispasyana (insight) as much as possible for the sake of generating 'pararnartha bodhicitta'. Arya gochar- parisuddhi-sutra says; "skill in means should always be meditated upon through current recollectedness as instructed in the same manner as the constant eulogisation of bodhi- sattvas who are ever engaged in the good of sentient beings. "
He who meditates on 'karuna', 'upayaya' and 'bodhicitta' - compassion, means and bodhi-mind in the above manner certainly becomes distinguished in this life. He will have the 'darsana' (sight) of Buddha and the bodhisattvas in dream; he will also have other good dreams. Gods will protect him through (their) commendation. Every moment will spell for massive accumulation of merit and knowledge. Stains of defilements will be destroyed; joy and amiability will always increase. He will become the darling of the many. The body also will not contract any ailment. The alacrity of the supreme mind will be attained and special qualities like detachment or unconcern Cabhijfiata') will accrue.
After this the yogi, by the power of 'riddhi "? ' (special attainments), goes to various 'Ioka-dhatus ' (world) and worships the Buddhas; he also hears dharma from them.
He will surely have the holy sight of the Buddhas and the bodhisattvas at the time of his death. In the next birth also, he
will be born in a distinguished place and family, haloed by Buddhas and boddhisattvas. In this manner he will, without much ado, complete his merit ('punya') and 'jriana ' collections. He will become the great enjoyer (of bliss) and have a large family (of spiritual aspirants). He will also help many persons with his incisive insight. He will remember all his births in every birth. One must also learn about similarly laudable and high praise (for this path) mentioned in other sutras.
In this manner, meditating on 'karuna', 'upayaya ' and 'bodhicitta' reverently, for long, 'paramartha bodhichitta', accumulated through 'darsana marga' is born through the generation of the extremely pure moment in the tendencies of the mind and their consequent maturation as also meditation on the essence of things up to its last limit like the churning fire with 'yajfia' fuel, the decline of contrarities due to supreme knowledge, an absolutely transparent dawning of 'dharma-dhatu' devoid of 'prapaneh' (falsehood), absolute staidness like the unflickering lamp in a neat, quiet and windless state or place, and full realisation of the 'tattva' with its non-self nature. When such 'bodhichitta' is born, one enters the 'alambana' upto the totality of things. He is born into Tathagata's 'gotra' (class) and becomes inclined towards unblemi~hed conduct and indifferent towards all worldly tendencies, is established in a state of the awareness of 'dharma-dhatu' and 'dharma-dhatu' of the bodhisattvas and attains the first stage ('bhumi'). This kind of praise of
'bodhichitta' can be learnt in detail from dasa-bhumisvara':" etc. This 'dhyana' which provides the.
'dukhas ' like mutual devouring, anger, killings and violence etc. Even human beings are seen experiencing immeasurable sufferings from their penury," from search for sensual pleasure, treachery, hurt," separation from loved ones, association with un-loved ones and poverty etc.
Those whose minds are enveloped in various defilements like attachment Craga') etc. and those who are drowned in many a deep deviation'? are all seated on a precipice Cprapata')" owing to the causes of 'dukha' (suffering) and are really very miserable. Even the gods suffer from the dukha of all kinds of 'viparinama? ? or change (on ripening of the fruit of action). How can the gods who roam about in the realm" of desires be happy with their minds always baffled by the grief
of the fear of a fall and degradation (from their present status). Sufferings born of mental constituents, which are the cause of defilements generated by 'karma', are of dependent nature and comprise at moment by moment transcience are pervading the whole world. Therefore, seeing the entire world engulfed by the flames of the fire of 'dukha ' and
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thinking 'just as I do not relish dukha so don't others and as to how these dear ones of mine (i. e. the 'sattvas ') could be released from 'dukha ' and so equating their sufferings with one's own, 'karuna' of the type which may be instrumental in removing their sufferings should be meditated upon whether in the 'samadhi' state or during all other 'charyas' (conduct).
Keeping in mind the aforesaid 'dukha ' experiences, 'karuna bhavana ' should, first of all, be practised on friends. Then, seeing no distinctions owing to the equality of all
beings and by thinking' all beings are my friends', one should meditate on the middle path C'madhyapaksa '). 26 When 'karuna ' is directed towards all beings as towards one's . friends, one should meditate on it for all the beings in the ten directions. " When, like the mother of a beloved suffering child, 'karuna' of the form of the desire to uplift the beloved one from his suffering, flowing spontaneously, is equitably directed towards all 'sattvas ', it is regarded as complete
C'nispanna ')28 and is designated as 'great compassion' Cmahakaruna),
So, first of all, the contemplation of love towards friends is of the form of the desire for attaining joy. Step by step, it should equally be done even for ordinary people as also for one's enemies. By so practising this 'karuna ', the desire to ameliorate the suffering of all sentient beings will be automatically generated.
Thus, after meditating on root-' karuna ' or basic compassion, one should meditate on 'bodhlchitta '. This 'bodhichitta' is of two kinds: apparent Csamvrita ') and ultimate Cparamartha '). Herein' samvrita' comprises the undertaking of the vow to work for the welfare of all beings through compassion: 'May I become a Buddha for the good of the world' - this is the first generation of the mind (' chittotpad ')29 of the form of the desire for transcendental enlightenment C'anuttar samyaka-sambodhi '). 30 This
generation of the mind should be practised by the 'bodhi- sattva' through another learned scholar established in the vow C'samvara ')31 of 'silsuddhi' (piety of conduct) and
detachment etc. in accordance with the method indicated in 'sila-panvarta'. "
After generating 'samvrita ' bodhichitta he (i. e. th. e bodhisattva) should make efforts to. generate 'pararnartha' bodhichitta. It has access to the ultimate meaning, is stainless and stable and still like the flame of a lamp in windless calm. Its realisation would be possible through meditation on the union of 'samatha' and 'vipasyana' constantly over a long period coupled with reverence. As has been said in Arya Sandhi-nirmochana: "0 Maitreya! whatever worldly and other-worldly beneficent dharmas of the 'sravakas ' the 'bodhisattvas ' and the "I'athagatas', - all are the fruit of 'samatha' and 'vipasyana ', because these two are the repositories of all samadhis' as was stated by the Lord in Arya Sandhi-nirrnochana itself: "Whatever the various samadhis' of "sravakas '. 'bodhisattvas' and "Tathagatas ' have been indicated by me should always be regarded as attainable through 'samatha' and 'vipasyana'. "
There can be no removal of 'avarana ' or the delusive cover for the yogis by contemplation on 'samatha' alone; it can merely be a suppression of 'klesas' or defilements. There can be no real destruction of 'anusayaP nor its removal without the light of 'prajfia' (wisdom). As has been stated in Arya Sandhi-nirmochana: "klesas ' are suppressed with 'dhyana', with 'prajfia ' is destroyed 'anusaya '. 'Arya Samadhiraja-sutra ' also says: 'howsoever much this 'samadhi' be contemplated upon, it will not destroy self-consciousness
( 'atrna-samjfia'). It will again incite 'klesas' as in the case of Udraka's" 'samadhi-bhavana". However, if one observes the non-self nature Cnairatmya ') of dharmas and, so observing, contemplates, it will become the cause of the achievement of 'nirvana' fruit. Nothing else spells for peace (santi).
Bodhisattva-pitaka also says: "Those who have not heard this dharma meaning> of Bodhisattva-pitaka, being ignorant of the noble Vinaya'" dharmas and remain content with mere sarnadhi have a fall through the vanity of the ego and will not be released from birth, old age, disease, death, grief, pain,
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suffering, ill-will and anger; they will not be released from the six-state round (of 'samsara '), will not be freed from dukha heaps. ? " Keeping this in view, the Lord has said: "He who listens to the 'anukUla'38 (beneficial) from another will be released from old age and death. " Hence, a person desirous of generating immaculate knowledge must, after removing all 'avarnas', meditate on 'prajfia ' by staying in a state of mental equipoise ('samatha'). Arya-ratna-kuta also says: "Establishment in 'sila' leads to 'samadhi'; attainment of 'samadhi' will lead to 'prajfia'; unadulterated 'jnana' bestows the wealth of 'sila'. "
It is said in Arya Mahayana-sradha-bhavana s utra: "0 Kulaputra! I shall not speak of as to how, in the absence 'prajfia,' the bodhisattvas' mahayana faith will be born in Mahayana. 0 Kulaputra! even with this "paryaya ' or equivalence, whatever mahayana faith in Mahayana is born in the bodhisattvas, it should be regarded as born of a reflection over the true meaning of dharmas with a staid mind. "
The yogi's mind will become distracted by sense objects if insight Cvipasyana') is not accompanied by calm Csamatha') or equipoise; it will remain unstable like a lamp in the midst of wind. The glow of 'jfiana ' will not be very clear. So, both (i. e. 'samatha' and vipasyna)' should be equally practised. It has\been said in Arya Mahaparinirvana-sutra "The 'sravakas are unable to see Tathagatas 'gotra' owing to excess of 'samadhi' and paucity of 'prajfia'. The bodhisattva can see (Tathagatas 'gotra '), but not clearly owing to excess of 'prajfia' and paucity of 'samadhi'. The Tathagata is all-seeing owing to an equal measure of 'samatha ' and 'vipasyana'. " Owing to the power of mental equipoise Csamatha') the mind does not waver even in contrary winds like a lamp un- affected by the wind. With insight Cvipasyana ') it becomes invincible for others owing to the removal of profanities of a deviated sight. As has been said in Arya Chandra-pradeepa- surra: "The power of 'sarnatha ' makes one un-wavering; the power of 'vipasyana' makes one mountain-like. " Hence, the union of both these has been ordained.
In the first instance, the yogi, in order to realise 'samatha' and 'vipasyana ' should quickly and straight-forwardly practise the collections of 'samatha ' (equanimity) and 'vipasyana ' (insight). Now, what is 'samatha sarnbhara ' (equanimity accumulation). It comprises residence in a conducive place, desirelessness, contentment, the renounc- ing of many an act, purification of conduct and the giving up of the contradictory desires etc. A conducive place is that which has five qualities: 'sulabdha' (well-got) owing to the availability of food and clothing etc. without much difficulty; 'susthana' (good spot) owing to the absence of evil persons and enemies etc. ; 'subhumi' (good land) owing to its being a land without disease etc. ; 'sanmitra' (friendly, owing to its being tolerant (7~ama-dristi') like the conduct (,sila') of a friend; 'suyukta' (appropriate) owing to its being not too crowded with people during day and of little noise at night. What is meant by desirelessness or little desire? (It means) having little attachment or desire for one's 'cheevara'39 to be either fine or in access (of requirement). What is contentment? To remain satisfied with the possession of ordinary 'cheevara' (cloth) or wrapping gown. What is meant by giving up many actions? It is the giving up of such evil acts as buying and selling, of too much dialogue between the householder and the renunciate; forsaking praise and the making of medicines and the calculation of stars etc.
What is the purification of 'sila '? The non-discontinuation
of right instruction during both 'samvaras' (vows) whether in 'prakriti'" (deviation) or 'pratiksepa" (contradiction); and if it is discontinued through negligence, it has to be diverted towards the pursuit of dharma through repentance.
Whatever has been said in 'sravaka' VOWS42 about the (preventive) precautions" for a 'parajika" is inappropriate. Even then, repentence is imperative after which one must resolve mentally not to repeat it but to observe or experience 'nissvabhavata' through the very mind which inspired one to do that act and this would lead to the purification of 'sila' too. This can be learnt from Arya Ajata-satru-kaukritya-vinodin.
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Therefore, after removing the faulty act ('kaukritya'), one should practise meditation Cbhavana'),
Even in (the realm of) desires, various faults accruing from them here and hereafter (i. e. in next life) should be mentalised and their contrarities should be given up. All feelings of 'samsara ', whether pleasant or unpleasant are fleeting, destructible. Undoubtedly, there is bound to be separation between them and me; so why should I be excessively attached to them? Thinking in this manner, all 'vikalpas' must be eradicated.
What is meant by 'vipasyana-sambhara ' or accumulation of insight? (It consists of) refuge in the good people, search for the 'bahusruta' or the reputed scholars and mentalisation of 'yonisa' Csamadhi'). What kind of a good person should be sought for refuge? One who is well-versed (well- reputed), frank of speech, compassionate and capable of enduring 'dukha'. Now, what is the meaning of 'search for the 'bahusruta ' (it is the search for) one who listens very reverently to the 'neyartha' (dubious interpretation) and the 'neetartha (intelligible interpretation) of the Lord's twelve- point? dharma discourse. It has been said in Arya Sandhi- nirmochana: "not to listen to the noble discourse as one may desire is a hurdle in 'vipasyana'. " It again says: "Vipasyana' is born of the clear vision generated by listening and reflection. "
Arya Narayana-pariprichha also says: "Prajfia dawns on him who listens; the one with 'prajfia' has his 'klesas' calmed. "
What is 'yonisa mansikara'? For a bodhisattva who has to decide correctly about the intelligible sutras " and the equivocal sutra? meanings to become rid of all doubts is to become single-rnindedly assured in meditation (bhavana), Otherwise, seated in the wavering vehicle of doubt, he will not attain single-minded decisiveness anywhere like a person in the midst of a road junction (' sringataka '). 48
The yogi should always abstain from meat and fish etc. and take only limited, conducive food. Thus should a bodhisattva, who has accumulated all the collections of 'samatha ' and 'vipasyana', enter meditation Cbhavana').
Now, at the time of practising 'bhavana', the yogi should, first of all, finish up his routine acts, be done with toilet etc. Without a jarring tone and seated at a mentally convenient place, thinking "I have to establish all beings in the bodhi- adorned Cbodhi-manda)" state', keeping in view 'rnaha- karuna ' which aims at the well-being of the whole world, bowing to all the Buddhas and bodhisattvas in all the ten directions with his five limbs, fixing in front or on some stool the image or the picture of Lord Buddha and the bodhisattvas in accordance with liking (or mental inclination) worshipping and eulogising them, repenting of one's sins and commending the world's 'punyas ', sitting in 'semi-paryanka ' or full 'paryanka '50posture of Bhattarka Vairochana? ' in an extremely easy pose, 52eyes neither too open nor too closed, fixing the gaze on the tip of the nose, nor bending the body too much nor keeping it too erect, keeping the body at ease, turning recollectedness inwards, the bodhisattva should make himself seated. Thereafter, he should keep both his shoulders upright. The head, neither too upraised nor too bent, should be fixed motionless to one side; the nose should be straight navel-ward. The lips and the teeth should be gently placed and the tongue should touch the roots of the upper teeth. Inhaling and exhaling should neither be too loud nor thick Csthula') nor too vast but the breath go in and come out slowly with automatic ease Canabhoga'),
Here, first of all, 'samatha ' has to be realised. After quietening the disturbing ? contrarities of the mind from external objects, bringing it back constantly inwards towards the 'alambana', the establishment of contentment- (' priti')53 and peace Cprasrabdhi') in the mind, these spell but 'sam- atha'. Contemplation over the ultimate nature of things by holding on to the prop of 'sarnatha' is called 'vipasyana'. As has been said in Arya Ratna-megha. "The concentration of mind is 'sarnatha' and the insight into things is 'vipasyana'. "
Arya Sandhi-nirrnochana also says: "Lord! how can the realisation of 'samatha ' and proficiency in 'vipasyana ' be achieved? ' '0 Maitreya! it is said that there is a dharma cure or
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method established by me. It is like this: whatever sutras, "geya;" 'vyakaranaY 'gatha'56 'undana";'" "nidana ";" 'avadana;" 'Iti-vrittaka'j'" '[ataka'," 'vaipulya'i'" 'adbhuta dharma'< and 'upadesa-varga'r' have been told by me to the bodhisattvas, after carefully listening to those, owning them up properly, practising (their) recitation, analysing them well through the mind, piercing with insight (lit. vision), sitting in solitude at a lonely place, completely absorbed inwardly, one should mentalise such dharmas as one deems proper,
because the very mind which mentalises also reflects in it that mentalisation through constant contemplation. Thus entering it and staying in it for many a time, whatever bodily calm Ckaya-prasrabdhi'J'" or mental calm ('chitta prasrabdhi') is attained, that in itself is called "samatha'. Therefore, the bodhisattva looks for 'samatha'. It leads to bodily peace and mental peace. After achieving them, he stays in them and, removing the confusion of the mind, he sees during' sarnatha' the reflection of those very dharmas which have been contemplated upon; develops faith. The reflection seen during' samatha' is analysed for the state of its deeper or inner meaning Cjfieyartha '). Thorough analysis, correct concept, observation, zeal, desire (to know), noticing the fine nuances (of analysed dharmas), understanding and absorption, all these consitute 'vipasyana' and are called the skills Ckausala') of a bodhisattva' sinsight or 'vipasyana'.
The yogi desirous of the accumulation of 'samatha' should first fix his mind on the accumulation of such things as 'surra varga' or sutra compendiums, singable surra portions etc. and their entire discourses Cpravachana'), inclination toward 'tathata ' ('tathata-parayaQ. a'), descending into 'tathata' Ctathata praga-bhararri') and march 'tathata-ward'. Then, he should fix his mind in the 'skandhas ' of all the different types of many dharmas together or he should fix his mind on that image of lord Buddha as heard of or seen by him. As is stated in Arya Samadhiraja; "The lokanathas' (lords of the world) are resplendent on all sides with bodies of golden hue. He whose mind is established in this 'alambana'
that bodhisattva is of an equanimous mind (' sarnahita'). "
In this manner, the mind should be fixed on the very prop (,alambana') he (i. e. the yogi) wishes to and, afterwards, he should do it increasingly. Having fixed the mind on it (i. e. the prop), the mind should be tested in this way; 'does it properly hold on to the 'alambana' or does it get absorbed or gets
baffled owing to disturbance Cvyaseka ')66from external objects? ' Thus should it be examined. If overcome by indolence Cstyana ') and cowardice Cmiddha '), the mind becomes absorbed or shows signs of getting absorbed, he should at once conceptualise mentally the supremely joyous things like the image of lord Buddha or an awareness of light Caloka-samjfia'). Then, calming down absorption ('laya') he should act in a manner that the mind's 'alambana' should become very clearly reflected into that' alambana' itself.
When like one blind from birth or like a person in dark or like one with eyes shut, one qannot see the 'alambana' (mental prop) dearly, it should be regarded as absorbed ('leena'). When running about external forms and their supposed qualities etc. or through other mentalisations or, through a previously experienced thing, there arises insolence ('audhitya') and it is feared it may perk up in the mind also, at such times, the yogi should mentally contemplate on the transitoriness of all 'sarnskaras' or on 'dukha' itself, - things which grieve the mind. Then, after calming down all contrarities, the mind's elephant should again be tethered to the same 'almabana' -pillar with the rope of recollectedness ('smriti') and awareness Csam-prajfiaya'). When absorption and insolence disappear and the mind looks to be calmly installed in that 'alambana ', then, suspending satiety Cabhoga'), one should stay in that state with detachment for as long as one wishes. Thus the practitioner practising ('samatha'), achieving bodily and mental peace, when capable of steadying his mind on the 'alambana' as he desires, should regard 'samatha' as having been realised by him.
After realising "samatha '. one should meditate on
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'vipasyana'. One must think like this; 'all the words of lord Buddha are beautiful utterances Csubhasita'), because they, either manifestly or by tradition, express the ultimate meaning or essence ('tattva') or lead towards it. ' When the essence of things is discovered, one will be freed from all the meshes of view or sight (' dristi-jala ') just as darkness disappears at the dawn of light. 'Samatha' alone will neither purify 'jfiana ' nor dispel the darkness of super-imposition ('avaral). as'); 'jfiana ' is purified by proper meditation Cbhavana') on the 'tattva' with 'prajfia' (wisdom). The 'tattva' is reached through "prajfia ' only. 'Prajfia ' alone removes superimposition ('avaral). a') properly. Hence one should think; 'I must search for 'tattva ' with "prajfia ' after establishing myself in 'samatha': I should not be contented with 'samatha' alone'.
What is the essence ('tattva') like? It is that which, in the ultimate sense, is void of any self in all things and 'pudgala dharrnasi"? It can be reached through the perfection of wisdom ('prajiia~paramita') and in no other manner. As has been said in Arya Sandhi-nirrnochana; "Lord! by which perfection ('paramitii') is the 'nissvabhavata' of all dharmas attainable by the bodhisattvas? '0 Avalokitesvara! it is attainable through "prajfia-paramita ' (the perfection of wisdom). Therefore, staying in "samatha", one should meditate on 'prajfia'? "
Here, the yogi should deliberate like this: 'pudgala ', is not seen seperate from 'skandha' (heaps), 'dhatu' (elements) and 'ayatana'(ent~ances). However, 'pudgala' is not of the nature of 'skandhas' etc. , because the latter are impermanent and of varying nature while, as some believe, 'pudgala' is permanent and of one (unvarying) nature. In reality, for the indescribable 'pudgala' to be a 'thing' is improper because of the absence of any other types of 'vastu-state' (permanent entity or an existing thing). Hence, it must be considered that to utter 'I' and 'mine' (for any supposed thing or entity) in the world is mere delusion.
The non-self nature of all 'dharmas' should be similarly
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meditated upon. Briefly speaking, 'dharmas' comprise the five skandhas" the twelve 'ayatanasf" and the eighteen 'dhatus'. 7o'Here, those that are with form, such as 'skandhas', 'dhatus' and 'ayatanas' are not different from the form of the mind in the ultimate sense, because there is an absolute absence of the certainty of self-nature (' svabhava') when they are divided into atoms and even when sub-atoms are analysed. Therefore, owing to a superimposition of false. forms etc. since time immemorial the ignorant persons see their mind alone as over-casting external forms like the emergence of forms in a dream. 'In the ultimate sense (' paramartha ') these forms etc. are not different from the forms of the mind,' - this is how one should ponder over. Thus, the seeker should regard the 'tri-dhatu' as mind alone. 50 concluding the mind to be manifesting all dharmas and analysing them, he realises the nature of all dharmas and of the mind too. Thus, does the yogi reflect.
Even for the mind to be true in the ultimate sense is inappropriate. Where can the truth about the mind which, after assuming the forms of false appearances, appear in varying forms. Just as forms are false so is the mind which is not apart from them. Just as forms etc.
being of different kinds are neither of one nor of several natures, similarly the mind, being not apart from them, is neither of one nor of several natures. Therefore, mind is of the nature of illusion (maya) only.
Just as the mind is so are all dharmas too of the nature of 'rnaya', this should be reflected upon. When the nature of the mind is so analysed by the seeker through 'prajna', the mind, in the ultimate sense, is not found either inside or outside nor in both; neither the past mind is found nor the future nor the present mind. When generated, it comes from nowhere nor goes anywhere on cessation, because the mind is not graspable, is undirected and is without form. As has been said in Arya Ratna-kuta; "0 Kasyapa! the mind is untraceable even when reached. That which is untraceable cannot become an 'alambana': that which can not be made an 'alambana' has
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neither a past nor a future nor a present. " Thus on examination, one does not see the beginning, does not see the middle, does not see the end of the mind.
Just as the mind is without an end or a middle so should one understand all dharmas to be without an end, without a middle. Thus knowing the mind to be without end or middle, one does not discover any self-nature of the mind as such. That which analyses the mind appears all to be empty ('sunya'). On knowing the latter, the nature of the appearance" in the mind and the nature of forms etc. will also not be correctly seen. Thus, when the nature of all 'dharmas'" is not correctly observed through 'prajfia', whether form is transient or permanent, void or non-void, unclean or clean," created or uncreated, existent or non-existent, he (i. e. the seeker) does not think of such 'vikalpas' or alternatives. Just as he does not find a 'vikalpa' for form Crupa'), so also he does not entertain a 'vikalpa' for 'vedana,"? " 'samjfia ";" 'samskara'," and 'vijfiana. ';? When the existence of dharmas cannot be substantiated, its qualifying attributes also cannot
be proved to exist. So, how can there be a 'vikalpa'(for something which is non-existent)? In this manner, when the yogi does grasp the conclusion about'the ultimate nature of things after an analysis through 'prajfia', he enters 'nirvikalpa sarnadhi' and also comes to realise the non-substantiality Cnissvabhavata') of all dharmas.
He who after analysing the nature of things through "prajfia ' does not meditate on it but only meditates on forsaking" mentalization is never freed from 'vikalpas' and will also not realise 'nissvabhavata' owing to the absence of the glow of 'prajfia'. So the lord has said that through right analysis and with the fire of the correct knowledge of things, the yogi will bum the tree of the fictional mind" like the churning of fire by the 'arani' . 80
Arya Ratnamegha says; "Thus he who is skilled in washing away faults, in order to remove all frauds for contemplating 'sunyata' (he) practises yoga. His awareness of 'sunyata ' enhanced, wherever his mind roams, in whatsoever his mind
busies itself, he realises on analysis all those things to be void or empty by nature. The mind itself, when analysed, appears empty Csunya'). The mind which analyses also appears to be 'sunya' of any self-nature on examination. Thus examining, he (i. e. the yogi) attains 'animitta yoga' . 81 This indicates the entry into the 'rrirnimittata '82 stage through the lead or guidance of analysis.
It has been clearly indicated how it is absolutely impossible to enter the immaculate ('nirvikalpa') state by merely giving up mentalisation (' mansikarita ') without reflecting on the nature of things through 'prajfia' or wisdom. So the yogi after thoroughly and correctly examining the nature of forms etc. through 'prajfia ' and not by confining himself in forms sits in meditation. He does not practise 'dhyana' by staying in the middle of this world and the next owing to the non-availability of those forms etc. Hence, this is called 'unfixed meditation' . 83 When he enters 'anupalambha dhyana, '84 after analysing all things through 'prajna ' it is called 'prajriottara dhyana' or post-wisdom meditation as has been indicated in Arya Gaganaganja and Ratna-chuda.
He having realised the reality of the non-self nature of beings ('pudgala-dharma nairatmya'), being beyond the need for the observation or analysis of any other thing owing to its non-existence, devoid of the din of argument and counter- argument, of his own volition and with natural ease should meditate on the reality Ctattva') clearly and stay in it. Staying there, he should not disturb mental emanations ('chitta santana '). In between, if the mind is disturbed from the outside by attachment (' raga') etc. , knowing it to be a deviation and quickly quietening down the mind from reflection over the harmful (deviation) he should once again make the mind enter 'tathata '. If he finds the mind un- interested therein, he should reflect over the benefits of 'samadhi' and mentalise interest in it. Disinterestedness in seeing the faults of (his) deviation Cviksepa ') should also be calmed down. If there is an apprehension of the mind relapsing into absorption ('laya') owing to a dim instigation'"
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from indolence and cowardice, it must be quickly calmed down by mentalising an extremely joyous object as mentioned earlier and the same 'tattva ' should be firmly held as a support. If on a recollection of some previous light- heartedness the mind tends to become flippant, one must mentalise, as already stated, the fleeting aspect of painful things and calm down the mind. After that the mind should again be attuned to the same 'tattva ' through an approach" of natural ease or felicity.
again enter 'the state of meditation wherein all dharmas are . unfelt Csarva-dharam-nirabhasa samadhi'). He should again relax when the mind becomes over-wrought. This is the duo- leading Cyuganaddha-vahi ') path of "samatha ' and 'vipasyana ', which depends on the prop of 'savikalpa' and 'nirvikalpa' reflections, that is, admixed and immaculate perceptions.
In this manner, the yogi should continue to remain se~ted, meditating on 'tattva ' for an hour, a half 'prahara ', afull Whendetachedfrom'Iaya'and'audhatya',themindgets 'prahara"? orforaslongaperiodashemaydesire. The
clearly attuned to that essence Ctattva') of its own volition, the 'sadhaka. ' or seeker should practise detachment Cupeksa ') by de-activising effort Cbhoga ');" if 'abhoga? " (multiplicity) is indulged in when the mind is properly attuned Csampravritta'), it will become confounded. On the mind being even absorbed, if 'abhoga ' is not practised, it remains bereft of 'vipasyana' owing to excessive stupor or absorption. Therefore, when the mind is in a state of 'laya' effort must be done (to stir it out of its state) but 'bhoga' should not be done in the attuned state. When 'vipasyana ' is contemplated upon, prajfia becomes heightened; then, owing to the paucity of 'samatha', the reality is not clearly seen due to the wavering of the mind like a lamp in the wind. So 'samatha '(calm) must be meditated upon at that time. When 'samatha' gets excessive, 'prajfia' (wisdom) should be meditated upon.
When both (i. e. calm and insight) attain a balance, one should stay in that state through 'anabhisarnskara ' or an attitude of effortless repose as long as the body and the mind do not feel an ache. During the interval of this body-mind ache, look at the whole world as 'rnaya' (illusion), a 'marich ' (mirage), a dream-snare, a mere moon-in-water reflection and then reflect like this: 'these 'dharmas ' have become complicated in the world as there is no knowledge of true or serious ('gambhira') dharma; hence, I shall so act as to make (the beings) aware of true' dharmata' or the reality of things'. So reflecting, one should place "maha-karuna ' and 'bodhicitta' in front. Then, after a little respite, he should
'artha-pravichaya dhyana' or the meditation which leads to sifting the true meaning of the things has been indicated in the Arya Lankavatara. After this, rising up from 'samadhi' but without undoing the lotus pose, he (i. e. the yogi) should reflect 'all these dharmas, although non-existing in the ultimate sense, are stationed in apparent phenomena C'samvriti'); otherwise, how could the fruit of action ('karma- phala ') relationship be established? 'The lord too had said; 'things are created in 'sarnvriti' but they are non-existent in 'paramartha ' (ultimate sense). '
One must ponder like this; 'ignorant people super-impose existence over non-existent things. In this manner their intellect gets baffled and for long do they wander in the rounds of 'samsara '. Therefore, after completing supreme 'punyas' and' jfiana ' accumulations and attaining the 'sarvajfiata' state, I shall educate those people about the truth of the things Cdharmata'). ' After this, the yogi should slowly undo his lotus posture and make obeisance to all the Buddhas and bodhisattvas in the ten directions and, after worshipping and eulogising them, he should undertake the great vow Cmaha-pranidhana ') of 'arya-bhadracharyai'" After that an effort should be made to accumulate all endless 'punyas' and
'jfiana ' collection replete with emptiness (' sunyata ') and supreme compassion Cmahakaruna').
Such 'dhyana' is free from all kinds of superimpositions. As has been stated in Arya Ratna-chuda; "wearing the armour of love ('maitri') seated on the throne of great compassion
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Cmahakaruna), he pracitses the 'dhyana' of the accumulation Cabhinirhara ') of the emptiness of all superimpositions
(f sarvakara-varopeta 'sunyata'), what is that 'emptiness of all superimpositions? (It is that) detailed as non-deviation C'anapagati')91 from 'dana ', non-deviation from sila, non- deviation from 'ksanti', non-deviation from 'veerya', non- deviation from 'dhyana ', non-deviation from 'prajfia', non- deviation from 'upaya' etc. " Thus in detail. The bodhisattva should work for the maturation of sattvas' (punya) or 'sattva- paripaka"? and must practise such 'kusalas ' (beneficient means) like 'dana' (giving) etc. which generate such wealth as field (ksetra), body (kaya) and proliferation (bahu- parivara) etc.
In the absence of the above, whose would be the fruit of that wealth called 'Buddha ksetras ' (field)? So 'sarva- karavaropeta' is that knowledge or that 'sarvajfiata', which, being full of such efforts as 'dana' etc. has been defined by the lord as the one 'with the proficiency of efforts attained'. Therefore, not 'sunyata' alone but the methods (upayaya) of
'dana' etc. should also be practised by the boddhisattva. Arya Sarva-dharma Vaipulya says; "0 maitreya! this method advocates the coming together of Six Perfections for the boddhisattvas' enlightenment. The ignorant people may comment that the boddhisattva may be educated in 'prajfia- paramita' alone and that there is no need of other perfections (for him). Well, such people tarnish other 'pararnitas' (per- fections) too. So, what do you think, 0 Ajita! Was Kasiraja'" a fool to ~;ve away his own flesh in lieu of that of the pigeon? "No Lord! " replied Maitreya. The lord continued, "0 Maitreyal whatever 'kusala mulas? " or root merits com-prising the Six Perfections were accumulated by me while practising the conduct of a bodhisattva, did they prove harmful for me? "
"No, Lord! " replied Maitreya. The lord said, "you also properly practised "dana-parrnita ' for sixty aeons (kalpas), 'sila- parrnita ' for sixty aeons, 'ksanti-parmita ' for sixty aeons, 'veerya-parmita ' for sixty aeons and 'prajria-parrnita' for sixty aeons. Even then the ignorant people will say that a single
path Cnaya') like 'sunyata' can lead to 'bodhi'. Such people will become ~impure of conduct. "
The bodhisattva, with wisdom alone and without efforts and means, cannot execute Lord Buddha's work like a 'sra- vaka' cannot (execute). With the help of means Cupayaya') only will he be able to do so. As has been said in Arya Ratn- akuta; "0 Kasyapa! just as kings execute their job with the assistance of a minister, so also the bodhisattvas' 'prajna ', coupled with the skill of 'upayaya ', executes all Buddha works. " The direction of the bodhisattvas' path is different; that of the 'tirthikas '95 and of 'sravakas' is different. The direction of the 'tirthikas' path, owing to its contradictions of self C'atrna ') etc. is totally shorn of 'prajfia ' (wisdom); so there will be no attainment of release Cmoksa') for them.
The 'sravaka' stage being devoid of 'mahakaruna ' does not consist of 'upayaya'; so they tend to devote themselves to (the persuit of) solitary nirvana. The bodhisattva path is regarded as comprising 'prajna' and 'upayaya '. So they become inclined towards un-installed or un-calculated nirvana. The bodhisattva path being that of 'prajna ' and 'upayaya' they attain un-fixed or un-installed (apratisthita) nirvana. He does not fall into the 'samsara ' because of the force of 'prajfia ' and does not fall into (the "sravaka 's calculated) nirvana due to the force of 'upayaya'.
Arya Marga-sirsa says, "these two, in brief, are the paths of bodhisattvas. What two? 'prajfia' and 'upayaya! " Arya Sri- pararnadya also says, 'Prajfia-Paramita ', is the mother and skilful means (upayaya), the father. " Also (said) in Arya Vimalakirti-nirdesa-sutra; "What fetters a bodhisattva, what his release? Holding on to the round of 'samsara' without 'upayaya' is the bodhisattva's fetters, the crossing of the samsaric round with 'upayaya ' is his release. Holding on to the round of 'samsara ' without 'prajfia' is his fetters; crossing the round with 'prajfia' is his release 'Prajna' (wisdom) not attached to 'upayaya' , (means) is fetters; 'prajfia ' attached to 'upayaya ' is release. 'Upayaya' unheld by 'prajna' is fetters; 'Upayaya' held on to by 'prajfia' is release". Thus (said) in detail.
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If the bodhisattva practises 'prajna ' (wisdom) alone, he will fall into the 'sravaka's' desired 'nirvana' and so into ties Cbandhana '); 'apratisthita nirvana' will not give release. Thus 'prajfia ' without 'upayaya ' becomes a bondage for a bodhisattva. Therefore, like people plagued by wind (humour) using heat, or fire, the bodhisattva should practise emptiness through 'prajfia' coupled with 'upayaya' in order to counter the wind of contradiction Cviparyasa'), he should not get to it (i, e. 'sravaka 's nirvana in actuality or manifestly Csaksata') like a 'sravaka '). As is stated in Arya Dasa-dharma- surra, "0 Kulputral just as a person serves fire and reveres it, treats it (respectfully) like his own preceptor but still thinks that that fire, so worshipped, respected and revered by him,
, cannot be held by him in both his hands. Why? Because he knows that by so doing he will get physical pain and mental worry. Similary, the bodhisattva does not manifestly take to 'nirvana' although aspiring after it. Why so? Because he believes that by accepting 'nirvana' he would retreat from enlightenment (' bodhi'). "
By practising 'upayaya ' alone the bodhisattva, having not crossed a common man's stage, will remain totally bound. Hence, 'upayaya' should be practised along with 'prajna '. Like poison overcome by mantra-efficacy, the 'klesas' of a bodhisattva too turn into nector by meditation through the power of the adoption of 'prajfia'. What, then, to speak of 'dana' etc. , which by their very nature, bear beneficient fruit. It is said in Arya Ratnakuta: "0 Kasyapa, just as poison accompanied by 'mantra' and medicine does not kill so also the bodhisattvas owned by 'prajfia' do not have a downfall through their' klesas' . "
The reason due to which the bodhisattva does not give up the world is the power of his 'upayaya', because of that (very reason) itself he does not fall into the 'sravaka's nirvana. The reason due to which he removes all props Calambana') is the power of 'prajna', because of that very reason itself, he does not fall into' sarnsara'. So he attains the Buddhahood of un- established nirvana. It has been said in Arya-gagana-ganja;
"All 'klesas' are stopped by that 'prajfia jnana' and all sattvas are not forsaken owing to 'upayaya jfiana ? " Arya Sandhi- nirmochana also states; "I have not spoken of supreme or transcendental enlighten-ment C' anuttara samyaka- sambodhi') for those who totally remove themselves away from the sattvas' service or well-being, nor for those who totally turn away from the refinement Cabhisamskara ') of their "sarnskaras '. Hence, he who is aspiring after Buddhahood should practise both 'upayaya' and 'prajna'. "
At the time of meditating on transcendental wisdom or at the time of the extremely exalted state Csamahita'), when it is not possible to practise 'upayaya ' like 'dana' etc. , what- ever 'prajfia' is there as part of the experiment Cprayoga')? " and partial attainment Cpristalabdha'),? that itself constitutes the practice of 'upayaya'. Hence both wisdom and means occur simultaneously and that, in fact is the single duo-path of 'prajfia' and 'upayaya ' of the bodhisattvas. Owing to their being equipped with 'rnaha-karuna', which looks over all the sentient beings, they pursue or practise the transcendental path and, at the time of ameliorative effort or means (utthanopayaya) also, like a magicican, practise uninte- rrupted 'dana ' etc. As has been said in Arya Aksyarnati- nirdesa, "And, what is the bodhisattva's 'upayaya ? What is accumulation of prajfia? It is that exalted absorption by which the mind gets fixed on the "alambana ' (support) of 'rnahakaruna'(great compassion) by looking at 'sattvas'; it is 'upayaya'. That which gives the exalted absorption of peace and supreme peace is his (i. e. the bodhisattva's) wisdom or 'prajfia? " Maradamana-parichheda also says; "Moreover, the elevating practice of the bodhisattvas is linked with the knowledge of 'prajfia': with the knowledge of 'upayaya' it unites itself with the accumulation of beneficient dharmas. With wisdom knowledge it engages itself in 'nairatrnya ' (non-soul) 'asattva ' (non-being), 'ajiva'(non-self), 'aposa'? " (non-permanence), 'a-pudgala? " (non-existence of 'pudgala'). With 'upayaya ' jfiana, he is to be engaged in the proper maturation C'paripaka ') of all sentinent beings. " Arya
? 72 BHA. VANA. KRAMA
BHA. VANA. KRAMA-II 73
Dharma-samgiti-sutra also says; "just as a magician, ready to undo (the magical object of) his creation, has no attachment towards it as he is aware of its reality, so also the bodhi- sattvas wear an armour for the world, considering all the three states of existence to be illusory and thus become proficient in 'sambodhi' (enlightenment)". It is said that the way of the bodhisattvas comprising 'prajfia ' and 'upayaya' can be employed even when staying in the midst of the world by keeping the goal in view; it can also be used while staying in desired or fixed nirvana ('asaya-nirvaI). a'). lOo
After practising such 'upayayas ' (means) as giving Criana ') etc. which have transformed themselves into supreme 'sambodhi' comprising 'sunyata' and 'rnahakaruna', (the bodhisattva) should, regularly meditate on 'samatha ' (calm) and 'vispasyana (insight) as much as possible for the sake of generating 'pararnartha bodhicitta'. Arya gochar- parisuddhi-sutra says; "skill in means should always be meditated upon through current recollectedness as instructed in the same manner as the constant eulogisation of bodhi- sattvas who are ever engaged in the good of sentient beings. "
He who meditates on 'karuna', 'upayaya' and 'bodhicitta' - compassion, means and bodhi-mind in the above manner certainly becomes distinguished in this life. He will have the 'darsana' (sight) of Buddha and the bodhisattvas in dream; he will also have other good dreams. Gods will protect him through (their) commendation. Every moment will spell for massive accumulation of merit and knowledge. Stains of defilements will be destroyed; joy and amiability will always increase. He will become the darling of the many. The body also will not contract any ailment. The alacrity of the supreme mind will be attained and special qualities like detachment or unconcern Cabhijfiata') will accrue.
After this the yogi, by the power of 'riddhi "? ' (special attainments), goes to various 'Ioka-dhatus ' (world) and worships the Buddhas; he also hears dharma from them.
He will surely have the holy sight of the Buddhas and the bodhisattvas at the time of his death. In the next birth also, he
will be born in a distinguished place and family, haloed by Buddhas and boddhisattvas. In this manner he will, without much ado, complete his merit ('punya') and 'jriana ' collections. He will become the great enjoyer (of bliss) and have a large family (of spiritual aspirants). He will also help many persons with his incisive insight. He will remember all his births in every birth. One must also learn about similarly laudable and high praise (for this path) mentioned in other sutras.
In this manner, meditating on 'karuna', 'upayaya ' and 'bodhicitta' reverently, for long, 'paramartha bodhichitta', accumulated through 'darsana marga' is born through the generation of the extremely pure moment in the tendencies of the mind and their consequent maturation as also meditation on the essence of things up to its last limit like the churning fire with 'yajfia' fuel, the decline of contrarities due to supreme knowledge, an absolutely transparent dawning of 'dharma-dhatu' devoid of 'prapaneh' (falsehood), absolute staidness like the unflickering lamp in a neat, quiet and windless state or place, and full realisation of the 'tattva' with its non-self nature. When such 'bodhichitta' is born, one enters the 'alambana' upto the totality of things. He is born into Tathagata's 'gotra' (class) and becomes inclined towards unblemi~hed conduct and indifferent towards all worldly tendencies, is established in a state of the awareness of 'dharma-dhatu' and 'dharma-dhatu' of the bodhisattvas and attains the first stage ('bhumi'). This kind of praise of
'bodhichitta' can be learnt in detail from dasa-bhumisvara':" etc. This 'dhyana' which provides the.
