" Tathagata- guhya-sutra too says, "Prajfia and upayaya' are meant for the
accumulation
of all the perfections Cparamitas') by bodhi- sattvas.
Bhavanakrama-Stages-of-Meditation-by-Kamalashila
Whatever 'alambana' is practised through the reflection of all dharmas and the devotion or faith ('adhimukti') in Buddha images etc.
along with' sa math a ' is called' nirvikalpa pratibimba'.
It is 'nirvikalpa' or immaculate because it analyses the true meaning of all phenomena in an absolute Cavikalpa')?
manner.
It is a reflection ('pratibimba') because it comprises meditating on the reflection of all see-able and acceptable 'dharmas' as 'alambana'.
When the yogi, in order to understand the meaning of 'tattva' deliberates on that very reflection through 'vipasyana ', it is called' savikalpa pratibimaba' owing to the generation of analytical option Ctattva-nirupana vikalpa ')10 indicating 'vipasyana'.
Analysing the nature of that very reflection, the yogi learns the nature of
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BHAVANAKRAMA UHAVANAKRAMA-III
79
all 'dharmas' like one surely coming to know of all the deformities of his face by seeing the reflection in a mirror. When he realises the such-ness (tathata) of the quality of the end of all things then, owing to the attainment of all total limits of things ('vastu-paryantatava '), 11 it is called 'vastu paryanta" alambana' in the first 'bhumi'. After that, like using the elixir" of a medicine, through the mode of meditation (bhavana), due to the generation of a genuine interest in other bhumis respectively and with the attainment of 'asraya pravritti'," when the yogi achieves the 'karya samapatti"? of the total removal of all superimpositions, that very 'jnana' is termed as 'karya nispatti alambana' or 'the prop of all fulfil- ment of action' in 'Buddha-bhumi' (the stage ofboddhisattva- hood).
Now what does all this prove? (it shows that) the limit or end of all things is realised through meditation on 'samatha' and 'vipasyana ', which leads to the all-avarana-rernoving absorption in the objective, that is, the achieving of' 'bodhi'. Therefore, he who aspires to attain 'buddhatva' should practise 'sarnatha' and 'vipasyana'. He who does not practise these two attains neither 'vastu-paryantata ' nor "karya nispatti', 'sarnatha' here is the concentration of the mind and 'vipasyana' the examination of phenomena ('bhutas').
The lord has breifly spoken of the qualities of 'samatha' and 'vipasyana' in Arya Ratna-megha etc. Here, the yogi, through staying in the accumulation of "samatha ' and 'vipasyana' by purifying 'sila ' etc. and by generating great compassion for all sentient beings, should practise hearing" dharma, reflecting" over it and meditating by means of the awakened 'bodhichitta'.
At the time of 'bhavana' (meditation) the yogi should first of all complete his routine duties like toilet etc. , sit at a convivial place where no jarring noise disturbs and, undertaking the vows: 'all beings have to be established in the glory of 'bodhi' by me', keeping in view 'rnahakaruna' which aims at the well-being of the entire world, bowing with his five limbs to all Buddhas and bodhisattvas in the ten
directions, installing the (image and pictures of) Buddhas and bodhisatttvas on a stool or elsewhere, worshipping, praising them as he may wish, confessing his own sins and commending the virtues of the whole world, seating himself on a gentle seat in the 'paryanka ' posture of Bhattaraka Vairochana, or. in the half 'paryanka' posture with eyes neither too shut nor too open and gaze fixed on the tip of the nose, the body erect but at ease and neither too stooping nor too stiff, should make his 'srnriti'! " or recollectedness inward- looking. Then the shoulders should remain level, the head
neither raised nor bent but staying steady on one side. The nose should be in line with the navel and the tongue. should touch the root of the upper 'teeth. Incoming and outgoing breath should neither be loud nor gruffy nor fast but automatic and natural with measured inhalation and exhalation.
The yogi should first of all practise' sarnatha ' by concentrating his mind on that image of Tathagata which he has seen or heard of. Then, decorated with such special marks as shine like heated or burnt gold, sitting in the midst of the Buddha family (parsana-rnandala)'? and ministering in myriads of ways to the welfare of beings, by constantly mentalising such an image of Tathagata, the yogi should generate an aspiration for (the cultivation of) Tathagatas (gunas) (qualities or attributes). After calming down absorption, insolence ete. he should continue meditating till
he sees (during 'dhyana') Tathagata as vividly as the image in front of him. Then, he should contemplate on 'vipasyana ' by observing the reflection of Tathagata's image as it appears, disappears and appears (again and again). After that he should deliberate like this; 'just as the reflection of Tathagata's image neither appeared from anywhere nor will disappear anywhere and the seated image is also without any self-entity Csvabhava) and devoid of 'self' and I-ness, similarly all
'dharmas' are devoid of (true) existence, (devoid of self and devoid of l-ness); they neither come (from anywhere) nor go (anywhere) and are without an entity like the reflection'. So
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BHAVANAKRAMA-III 81
deliberating and meditating on the tattva (reality) with an immaculate and an indescribably composed mind, he should continue to be seated as long as he wishes. This 'samadhi' has been indicated or designated as Ready-Buddha-Seated- in-front 'samadhi'. Its detailed 'anusamsa' (commendation) should be studied in the sutra of that name.
In such ways comes about 'dharma' acquisitions (dharma samgraha). By fixing the mind on these, one must practise 'samatha' for the calming down of absorption (of attachment) and insolence. In fact, all dharma acquisitions are vis-a-vis 'rupa-arupi-bheda? " (the distinction between the form and the formless). Those acquired from 'rupa-skandha '! ' are called 'rupi ' (with form); those acquired from 'skandhas' (heaps) of 'vedana ' (feeling r" etc. are called 'ar upa ' (without form) The ignorant people owing to their fixation in the acquisition of 'bhava' (worldly things) etc. wander in the 'samsara' with their intellects deluded. The 'yogi', in order to remove their delusion and by directing his 'rnahakaruna ' towards them should meditate on 'vipasyana ' (after perfecting 'sarnatha'), in order to realise the 'tattva'. The examination of 'bhutas ', (things or phenomena) is called 'vispasyana' and 'bhuta' in turn, is 'pudgala' and 'dharma- nairarmya' (non-self, non-existent).
Now 'pudgala nairatmaya', is the non-self and non-l-ness of 'skandhas' and 'dharma-nairatyrna' is the delusion thereof. The yogi must examine this. There is no 'pudgala' separate from 'r upa ' or form etc. owing to its non-reflection (apratibhasa)" and the factors like 'I am' are born from form (rupa) etc. only; nor is 'pudgala' of the nature of 'rupa- skandhas' (form-heaps) etc. because form etc. are transitory and various by nature and 'pudgala' has been imagined by some as permanent and of one form. It is not appropriate for 'pudgala' to be thing ('vastu') owing to its being indefinable from the point of view of 'tattva ' and its separate-ness ('anyatva') and (also) because reality Cvastu-sata ')" has no other form. Therefore, for people to speak of T or 'mine' is merely a foolish delusion. Then, he should, in order to attain
,'dharma nairatmya', consider whether these 'form dharmas' are permanent entities seperate from the mind or that it is the mind itself which is reflected in form Crupa') etc. like forms in a dream. Examining them in their atoms or sub-atomic parts, he will discover nothing. Thus, not finding anything, he becomes bereft of the contradictions of being and non-being, is-ness and is-not-ness.
The mind manifests the three 'dhatus' too, as is said in Lankavatara; "Matter can be divided into atoms but 'rupa ' (form) should not create contradictions in form. Those with damaged sight cannot understand the play of the mind".
The yogi reflects like this: "It is the mind alone which, ' since time immemorial, appears externally as different forms etc. to the ignorant owing to its wrong fixation on false forms etc. , like appearances in a dream. Therefore, concluding the mind to be the manifestation of all dharmas and analysing them, he comes to understand the nature of all'phenomena and examines the mind. He deliberates like this; "The mind is alsouncreated, like an illusion, in the ultimate sense. When the mind itself appears in various forms after assuming illusory shapes of 'rupa' ete. , how can then its own existence be established, owing to its not being different from (those) forms etc. The mind, when being created, comes from nowhere 'and goes nowhere during cessation. It is uncreated by itself, by others or by either of these in the ultimate sense. Hence, the mind is like an illusion (maya). Just as the mind is, so are all 'dharmas' illusory, uncreated in the ultimate (pararnartha) sense. "
The nature of mind by which the yogi examines (phenomena) is also not traceable on examination. So to whatever 'alambana' the yogi's mind travels, its nature or substantial is-ness is not traced on examination. When that is not found, understand all things to be without a real basis like the mass of a plantain stem. The mind, then recedes. In this manner, having become shorn of the contradictions of 'bhava" etc. and the old illusion" gone, he attains 'nirnimitta yoga'. " Thus Arya Ratnamegha says, " In this way he (i. e. the
? H2 BHAvANAKRAMA
yogi), proficient in washing the dirt of (all) faults, attains yoga through meditation on 'sunyata ' for the removal of all 'prapancha' or illusory falsities. "
His' surryata ' meditation thus augmented, to where- soever his mind travels or to whatsoever he engages it, he realises the emptiness of those places (and things) after searching analysis. The mind itself, on examination, appears empty by nature. Thus, through close examination, he enters 'nirnimitta yoga'. He also comes to know that he who does not examine (things) closely, cannot enter into the 'nirnimitta stage' .
Examining the nature of 'dharmas' in this manner, when he does not find anything, he neither postulates 'there is' nor 'there is not'. He who regards it as 'not there'; receives no reflection in his 'buddhi' (intellect). If 'bhava ' is noticed sometimes, he should imagine its presence as . not there'. If the yogi, examining with his wisdom, does not discover any 'bhavas ' during the three 'kala's (times) (i. e the past, the present, the future), what postulates shall he imagine as being 'there is not'? So, in that situation, he has no other alternatives owing to the preponderance of 'bhava' (is-ness) and 'abhava' (is-not-ness) over all alternatives Cvikalpas'). When there is no 'pervading thing' (vyapaka)," there cannot be any 'pervaded object (vya pya). 29 So the yogi enters the unaldulterated imma-culate stage, and he does not rely on form etc. either. Because of his not finding any substantial existence of things on examination with 'prajfia' he becomes a 'beyond wisdom' Cprajfiottara ') practitioner. Having thus entered the essence or secret Ctattva') of the non-self of 'pudgala dharma', due to the absence of anything else worth examining and his mind in its own volition in consequence of such thinking amid the prevailing immaculate-ness C'nirvikalpa rasa'), the yogi should remain seated by holding on to that 'tattva ' clearly
with no mental exercise. Staying in that state, he should not allow any aberrations of the mind.
If the mind, during the period, gets diverted towards externals, he should examine its nature to calm down the
BHAvANAKRAMA-III 83 mind and then re-engage it in meditational practice. In case
the mind does not appear engaged, he should observe the characteristics of 'samadhi ' and contemplate engagement therein. When (the mind is) disturbed, he should observe the (characteristic) faults and overcome disinterestedness. If, with the coming on of lethargy ('styana ') and indolence Cmiddha'), the mind appears to be apparently absorbed or about to relapse into absorption, he should overcome that 'laya' (absorption inertia) by mentalising such joyous things as the form of lord Buddha and consciousness of light etc. Then hold on firmly onto that 'tattva ': if the yogi is unable to hold on to 'tattva' in a clear manner as would not one who is blind from birth or has entered darkness or has closed his eyes, his mind should be regarded as 'Ieena. ' (absorbed in inertia) and as devoid of insight Cvipasyana'). Ifhe finds the' mind uppish in between owing to a (revived) desire for previously experienced objects or there is an apprehension of uppishness ('audhatya'), he should mentally ponder over the painfully fleeting (nature of) things and calm down (that) uppishness. After that, he should again make an effort to effortlessly engage the mind in that very 'tattva'. When, like a battled person or like a monkey, the mind gets distracted, it
should be taken as an indication of uppishness and the absence of equipoise or calm ('samatha'). When retrieved from such obsorption or 'inertia' ('laya') and uppishness, the mind, engaged again of its own volition, re-yoked to that very 'tattva ', the yogi should de-activate enjoyment (abhoga) and practise detachment Cupkesa'). Then alone should the single- duo path of 'samatha ' and 'vipasyana ' be considered as perfected.
When meditating on 'vipasyana ' (insight) 'prajna ' becomes excessive owing to the paucity of 'samatha ', the 'tattva ' will not be very clearly visible due to the restlessness of the mind like a lamp in the wind. 'samatha ' should be meditated upon at that time. On 'samatha' growing excerssive, 'tattva ' will not be very clearly visible to one' overwhelmed by indolence. 'Prajria' should be meditated upon at that time.
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BHAvANAKRAMA-III 85
When both are equally engaged like two oxen (yoked) to a single yoke, the yogi stays in 'anabhisamskara ' till the body and the mind ache.
Briefly speaking, all 'sarnadhis ' sufffer from six faults; laz ine ss. >" alambana - forsaking;" inert absorption. F uppishness. P non-effort," and effort. "
As opposed to them, one should contemplate the eight dispelling-sarnskaras '3(, which are (mental) faith. t? desire " (to act), effort," alacrity or activeness," recollectedness," awareness," consciousness" and detachment. Of these the first four are the opposition of laziness, because with faith in efficacious qualities, the yogi's craving (for meditation) is born. Craving leads to effort Cveerya') and when effort starts, the body and the mind become active. With this activeness of the body and the mind laziness, (kausidya) is removed. Therefore, "sraddha ' etc. are meant for the removal of laziness, they must be contemplated upon. The prop of recollectedness Csmriti') is the opposite of forsaking or abandoning C'sarnpramosa '). Awareness C'samprajfiaya ') is the opposite of inert absorption Claya ') and uppishness Caudharya '), because they are stopped when noted by it (i. e, 'sarnprajfiaya'). If 'laya' and 'audhatya' are not calmed down, 'anabhoga' will accur. As opposite to it (i. e. anabhoga or disaffection), 'chetana ' or consciousness should be meditated upon. When the mind becomes calm after the removal of inertia and uppishness, the fault of satiety Cabhoga") occurs. As opposed to it, detachment Cupeksa ') should be meditated upon.
If 'abhoga' occurs when the mind is evenly engaged, it (i. e. the mind) gets confused. If 'abhoga' is not felt when the mind is in 'laya' (inertia), the mind being without 'vispasyana' (insight), it will become totally inert (Teena. ') like a blind person. Therefore, such mind should be controlled, its u ppishness curbed and detachment C' u peksa ') again be practised in that equanimous state.
After this, the yogi should remain seated in the contemplation of 'tattva' through 'anabhisamskara' (the last
of the four releases) for as long as he wishes. In between, when the body and the mind ache, the yogi should again. and again think of the world to be an illusion, a dream, a reflection of the moon (in water). As has been said in Avikalpa-pravesa. "(He) sees all dharmas like the surface of the sky through his transcendental knowledge; with this background, he regards them as 'rnaya', a mirage, a dream, a reflection of the moon in water. " Thus realising the world to be an illusion and directing his great compassion towards beings, he should think like this: "these ignorant people, unaware of the reality of
'dharmas' superimpose existence on basically non-existing dharmas and becoming baffled, gather many, many 'karmas' and 'klesas '. Thus they continue to wander in the cyclic round. I will, therefore, so work that I could make these people aware of true 'dharmas'? " After a little rest, the yogi should again engage himself in 'sarva-dharma-nirabhasa samadhi' (the samadhi in which no 'dharmas' exist). In this manner and in this sequence should he (i. e. the yogi) sit (in meditation) for an hour, a half 'prahara' (i. e. about an hour and a half), a full 'prahara' (i. e. about three hours) or for as long as possible.
Now, if he desires to rise up from his 'samadhi', he should diberate over it without undoing the squatting posture (' paryanka ') like this: although all these' dharmas' are uncreated in the ultimate sense but they still appear like 'rnaya' in varying and unthinkably attractive forms owing to a certain conglomeration of causal factors Chetu-pratyaya'); as such, there will be no chance for a refutation ('uchheda dristi ') and no end to contradictions Cupavada '), because nothing will come to hand on examination through 'prajria'. Hence, there is neither the context of a permanent view nor any end to superimpositions Csamaropa'). Here, those whose understanding is baffled owing to the confusion of their wisdom-eye, perform a lot of karmas through self-conceit and so go on wandering in the cyclic round. Those who, completely indifferent towards the world, without
'rnahakaruna ', continue to practise the perfection of giving
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BHAVANA. KRAMA-III H7
('dana') etc. for 'sattvas', descend into the enlightenment of the 'sravaka' and the 'pratyeka-buddha ' owing to their being devoid of effort Cupayaya').
Those regarding the world to be without true existence t'nissavabhava') and vowing to uplift the entire world through the force of 'rnahakaruna ', their intellect being unbaffled as a magician's, fulfil the accumulation of 'punya' and 'jriana '- collections, attain the Tathagata status and they will live forever till the end of the world by fulfilling all the joys and welfare of the world. They, due to the force of their '[riana '- collections, having removed all 'klesas' never fall into 'samsara' nor do they descend into 'nirvana' owing to the accumulations of immense and immeasurable 'punya' through their concern for all beings; such as these become the sustenance of all beings. 'Therefore, I, desirous of the happiness and comfort of all 'sattvas ' and aspiring for 'un- fixed n irva na ' (' apratisthita nirvana '), should always endeavour for immense 'punya ' and 'jfiana ' collections, thus
should he think. ' As has been said in Arya Tathagata-guhya sutra also; "jfiana accumulation is for the removal of all defilements Cklesas '), 'punya'- accumulation is for the sustenance of all 'sattvas'. " Therefore, the lord bodhisattva rnahasattva should always endeavour for 'punya-sambhara' and 'jnana sambhara ' i. e. accumulation of merit and accu- mulation of knowledge. Arya Tathagatotpatti-sambhava-sutra also says; "There is only one reason for Tathagata's rebirth. What is it? 0 Jinaputra (son of the conqueror)! Tathagatas are reborn owing to tens of thousands of immeasureable causes. What are those, then? (They are) the causes for the rightful fulfillment of their insatiate accumulations of merit and knowledge. " Arya Vimala-kirti-nirdesa also states. "The tathagata's bodies are born of hundreds of merits, of all the meritorious dharmas, and of the countless 'roots of noble dharrnas Ckusal-dharma mula') etc. "
Then, undoing the 'paryanka ' posture slowly he should offer obeisance to all the Buddhas and boddhisattvas stationed. in the ten directions and, after worshipping and eulogising
them, he should perform such vows as 'aryabhadracharya' ete. After that he should engage in the attainment of all such 'punya ' accumulations as "dana ' etc. , which have been dedicated (for the sattvas' well-being) through such supreme
enlightenment as is embraced by 'sunyata' and 'karuna'. Those who believe 'sattvas' under the sway of good and bad 'karma', born of the contrarities of the mind, wander in
'samsara ' after enjoying heaven etc. as the fruit of their actions' and those who think nothing, perform no actions and hope to be released from 'sarnsara' without needing to think anything or do any' kusala karma' believing that conduct such as 'giving' (dana) etc. has been indicated for ignorant fools; it is through people of both these categories that entire Mahayana gets negated and Mahayana being root of all vehicles (yana), its negation will spell the negation of all other vehicles. The attitude of 'nothing need be thought of' will mean the negation of "prajna ' (wisdom) which analyses phenomena ('bhutas') as analysis or examination alone is the root of true knowledge ('jiiana'). When that is negated, transcendental wisdom will also be negated owing to the severing of its root. With 'lokottraprajria' gone, omniscience Csarva-karjfiata') will also get negated. To say that beneficient conduct like 'dana' ete. should not be practised will invariably lead to the negation of 'upayaya' such as giving Cdana').
Briefly speaking, 'prajfia ' and 'upayaya' alone constitute Mahayana. As Arya Gaya-sirsa says; "These two alone are the bodhisattva's way. What two? Well, 'prajna ' (discriminating wisdom) and 'upayaya ' (meaningful effort).
" Tathagata- guhya-sutra too says, "Prajfia and upayaya' are meant for the accumulation of all the perfections Cparamitas') by bodhi- sattvas. " Therefore, the denial or negation of Mahayana will create a massive 'karma' superimposition Ckarmavarana'). So the wise person desirous of his own good should abandon even from a distance, like poisoned food, such poisonous words as are opposed to scriptures ('agama') and logic ('yukti') from people who deny Mahayana, are of selfish
intent, render not service to the learned and imbibe not the
? 88 BHA. VANAKRAMA spirit of Tathagatas words and who, as self-destroyers, are
also destroying others.
Negation of the analysis of things Cbhuta ') will spell the
denial of the most prominent of bodhi components, the 'pravichaya' (analysis) of dharmas. In the absence of 'bhuta ' examination, with what will the yogi make his mind enter immaculateness Criirvikalpata") when the mind has been
prone to fixation in such entities as form Crupa ') etc. since time immemorial? If it is said that all dharmas can be understood without recolleted-ness and without mentalisa- tion, it is not appropriate, because all experienced things ('dharmas') cannot be subjected to non-recollectedness and non-mentalisation without 'bhuta' examination. 'I do not have to recollect these 'dharmas', I do not have to mentalise them'; if, by thinking in this manner, the contemplation of non-recollectedness and non-mentalisation is practised on
those dharmas, they are bound to become recolleted and mentalised. If the mere absence of recolleted-ness and mentalisation is taken for non-recollectedness and non- mentalisation, it has to be thought out as to how the is-not-ness of both can come about. To have a 'hetu ' (cause) for 'abhava'(is-not-ness) is inappropriate. How can immaculation (' nirvikalpata ') ensure from the 'nirnimitta' (non- conceptualised) and the non-mentalised? Even an unconscious person being devoid of recollectedness and mentalisation can also be regarded as being in the 'nirvikalpa'
state as a consequence of such stupor Cavikalpata '). There is no other means except 'bhuta' -examination by which non-recollectedness Ca-smriti') and non-menatalisation Ca- manasikarita ') can be brought about.
Undoubtedly, even during 'a-smriti' and 'a-manasikara ' the non-self-existence of 'dharmas' cannot be (fully) realised with 'bhuta ' examination (alone). 'Dharmas' are not empty Csunya ') by nature'; now, this kind of a stipulation cannot be pierced through except through an analysis of emptiness. The removal of the 'avarana ' is not possible without the realisation of 'sunyata ', otherwise, everyone everywhere
BHA. VANAKRAMA-I1I 89
will be entitled to 'rnukti' (liberation).
What of the yogi who does not practise recollectedness
Csmriti') and mentalisation Cmanasikara') owing to his giving up the former or out of sheer folly, how can such an extremely foolish person become a yogi? Without examination of things and being engaged in 'a-smriti' and 'a manasikara ', he will become engrossed with delusion alone which will snuff out the light of true knowledge. If he is not shorn of re- collectedness nor is he foolish, how will he be able to practise non-recollectedness and non-mentalisation without 'bhuta' examinations It would be appropriate to say that such a person does not recollect while recollecting, does not see while seeing. How, with the practice of non-recollectedness and non-mentalisation, will buddha-dharmas like the previously residual and continued recollectedness Canusmriti')" etc. arise owing to the (inherent) contradiction involved? The experiencing of cold as opposed to heat does not permit the feeling of heat!
If the 'samadhi '-proficient yogi has any psychological knowledge, he must invariably have an 'alambana'. The common people cannot be suddenly enlightened without an 'alambana' (prop). By what opposing thing is the super- imposition of mental defilements Cklesas') removed? There is no possiblity for cessation of the. mind" for the common person who has not attained the Fourth Dhyana. " Therefore, non-recolletedness and non-mentalisation that have been spoken of for a good religious conduct ('saddharma') or true 'dharma' should also be viewed in the context of 'bhuta ' examination only and not otherwise. So, when the yogi, examining through correct 'prajna ', does not observe the arising of any 'dharma' in all the three times (i. e, the past, the present and the future), how shall he (be able to) do 'manasikara ' and 'smarana' (mentalisation and recollection)? He who even during the three times, has not experienced the "asattvas '? ? in the ultimate sense, how 'may he have recollectedness or mentalisation? For this very reason, he enters the immaculate '[fiana ' in which all contradictions have
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I:lIlAvANAKRAMA-III 91
cessation or are warded off. Entering it, he realises 'sunyata' and realising it, he removes all snares of deviation.
The practitioner of wisdom Cprajfia ') coupled with means Cupayaya ') becomes totally proficient in 'samvriti' (the apparent) and 'paramartha' (the ultimate) truths. So by attaining knowledge bereft of superimpositions, he attains all 'Buddha-Dharmas'. Therefore, without 'bhuta ' analysis, there is neither the dawn of true knowledge nor the removal of "klesa ' cover. It is said in Manjusri Vikurvata-sutra;
"0 Darika! 48how does a bodhisattva become the victor in the battle'? (Reply) '0 Manjusril by not coming across any 'dharmas' after repeated examination". Hence the yogi, with his eye of knowledge wide open and after totally overcoming his 'klesa' foes with the weapon of 'prajna ' wanders about without fear un-like a frightened coward with eyes closed. It is said in Arya Samadhiraja-sutra also: "If one examines non- self 'dharrnas' and, examining them, meditates, it becomes a cause for the attainment of 'nirvana' fruit; any other cause ('hetu ') brings not peace. " Sutra-sammuchaya also says; "Himself engaged in the practice of 'vipasyana', if one does not help others engage themselves in 'vipasyana', it (i. e. his own practice) becomes an evil act. "
'Vipasyana' is of the nature of 'bhuta ' analysis; this has been stated in Arya Ratna-megha and Sandhinirmochana etc. Says Arya Ratnamegha; "The knowledge of the non-true existence of things Cnissvabhavata ') through analysis with insight Cvipasyana ') is termed as entering the' nirnirnitta '. " Arya Lankavatara also says; "0 wise one! the 'bhavas' when examined by the intellect do not yield any 'jfiana' about their individual and general characteristics. That is why it has been said that all 'dharmas' are non-existent. If 'bhuta'- examination is not done, it will lead to a refutation of the many kinds of analytical methods suggested in the 'sutras' by the lord. As such it would be proper to say that we, of little intellect and less courage, are incapable of (understanding) erudite ('bahusruti')49 analysis. The lord had praised erudition a lot; therefore, it is never appropriate to refute it. "
It has been said in Punarbrahma-pariprichha: "Those who get engaged in thinking over un-thinkable 'dharrnas', experience perversion of thought Cayonisa'j. ? ' Also, those who imagine as created 'dharmas' which are uncreated in the ultimate sense and regard them as transient and full of suffering as 'sravakas' do, get into the 'ayonisa ' (perversion) state owing to their thinking being bereft of (the two factors of) "samaropa ' (superimposition) and 'apavada' (contradiction)", (that is, because they do not consider the two factors).
Whatever has been said in refutation of such tendencies is not a refutation of (the desirability of) 'bhuta'-analysis which has been recommended by all the's utras '. Brahma- pariprichha-sutra itself says; "Chitta-sura (valiant of mind) bodhisattva has said that he who thinks over all dharmas with the mind and remains uncovered and untouched by them is called a 'bodhisattva' as such. " Again it says': "How do they (i. e. the bodhisattvas) become valorous? Well, when they do not find the 'sarvajfiata' mind while looking for it, they alone will become wise who examine abstract Cyonisa '), 'dharrnas':
,they categorise 'dharmas' as illusion Crnaya') and mirage (' marichi'). "
It should be known that whenever the din of words like 'achintya ' (unthinkable) etc. is heard, it is meant for pro- pounding the analysis of the core entity (' pratyatrna- vedaniyata ') of 'dharmas' for the refutation of the ego of such people as believed in the realisation of the reality (' tattva ') only through hearing and deliberating it; it also refutes 'ayonisa ' of the mind (Le. the mind's adherence to wrong, pervert 'dharmas'), It certainly does not mean a refutation of 'bhuta' examination; otherwise, as already stated, it would mean a contradiction of various arguments ('yukti') and scriptures C'agama'). Whatever knowledge is gained through 'prajfia' born of hearing and thinking should be contemplated upon through meditational wisdom and nothing else. A horse runs (well) on its familiar race-course, so 'bhuta ' examination or 'the analysis of all phenomena' must be practised. Although it may (turn out to) be of an opposite nature but,
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owing to its being of the quality of correct mentalisation ('yoniSa manasikara '), it generates undifferentiated ('nirvikalpik') 'jfiana'. With this belief, he who is desirous of such 'jriana' should practise this (examination of 'bhutas'), Arya Ratna-kuta says that with the generation of the fire of right 'nirvikalpa jfiana', it will burn itself away in that fire like two faggots burning themselves out in the fire generated by their own rubbing (' gharsana') together.
It is (sometimes) said that no 'kusala' (meritorious) acts etc. need be done as the exhaustion of 'karma' leads to liberation. Well, such a belief will (only) lead to 'ajivaka- vada">' That the exhaustion of 'karma' leads to liberation has not been propounded in the Lord's word. How then? (i. e, how can 'rnukti' or release come about)? Well, through the cessation of 'klesas' (mental defilements). It is not possible to exhaust action ('karma') (already) performed since eternity, because they are innumerable. While suffering the fruit of such actions during lower births, more karmas are generated. The non-cessation of 'klesas' makes them the cause of the non-cessation of 'karma' just as the light of a lamp will not cease without the lamp being put out. It has already been stated that the cessation of 'klesas' is impossible for one who denies 'vipasyana' (insight). If it is agreed that the practice of 'vipasyana' is essential for the cessation of 'klesas', 'klesa ' cessation itself will give liberation and the labour for the exhaustion of 'karma' will become meaningless. To say that non-meritorious (a-kusala) action should not be performed is appropriate. Why "kusal karma' is refuted is that if its performance generates 'samsara', it is not proper. And, only those 'kusala' acts' are 'samsara' prone which are born of all the contrarities of 'self' etc. and (certainly) not the actions of boddhisattvas which are born of great compassion Cmahakaruna') and their dedication of 'punya' (parinamita) through transcendental enlightenment. So it has been indicated about the 'parinamana' (dedication) of these very ten 'kusala dharmas' as (acts of) extreme purification in the 'sadhana' (practice) of the' sravakas', the' pratyeka-buddhas' ,
the 'bodhisattvas' and the Buddhas. Arya Rantnakuta also states; "Like the collection of water from all the great rivers into the great ocean, the root-merits Ckusala-mula') collected by the bodhisattvas through various means, after being transformed into 'sarvajfiata ' become one taste (i. e. equanimity) in (that) omniscence (which reveals the true nature of things). "
The wealth that the Buddhas and the bodhisattvas earn in the shape of (their) physical form Crupa-kaya '), field- purification C' ksetra-parisuddhi '),52 aura (prabha), 53 proliferation Cparivara ')," full happiness Cmahabhoga T" etc. is the fruit of the accumulation of 'punya'; so has it been mentioned here and there in the siitras by the Lord; these too will get negated. The refutation of 'kusala ' conduct also means? the refutation of the vow of emancipation Cpratimoksa sarnvaraj" etc. Thus his (i. e. the yogi's) shorn head and begging bowl ete. will be of no avail; when 'kusala ' action becomes indifferent totpurification' Cabhisamskara') it will lead to indifference towards 'samsara ' and towards actions for the sake of 'sattvas'. In consequence, it will also make 'bodhi' (enlightenment) a distant thing. It has been said in Arya-sandhi-nirmochana; "I have not spoken of supreme true enlightenment for those who totally turn away from actions for 'sattvas' and from the rectification of 'samskaras. " Arya Upali-pariprichha also says. "To be indifferent towards 'samsara ' constitutes great misconduct for 'bodhisattvas'. Accepting 'samsara ' is supreme good conduct. " Arya- Vimala-kirti-nirdesa also states: going into samsara with 'upayaya ' is release for boddhisattvas. 'Prajfia ' without 'upayaya' is shackling, 'upayaya ' with 'prajfia ' is release; 'prajfia' with 'upayaya' is release. " Arya Gaganaganja says, "1;0 be averse towards 'samsara' is evil karma for bodhisattvas. " Also said in Sutra-sammuchaya, "Even 'asarnskrita dharmas' are to be analysed and to be averse to 'samskrita dharmas' is evil 'karma'. " If he knows the 'bodhi'<path but does not investigate the way of Perfections (' parrnita-yana '), it is tantamount to doing 'mara-karma ' (evil 'karma'). It is again
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said therein; "From fixation of the mind in 'dana ' etc. to
fixation of the mind in 'prajfia' is evil karma (' mara karma'). " . Now in this assertion there is no forbidding of practising
'dana' etc. but what has been forbidden is the addiction of the mind to the ego and I-ism, in the concept of the 'grahya' (the object to be achieved) and "grahaka ' (the person who receives or achieves) - that is, the received and the receiver, contrary fixation in the donor's? charity Cdana '). 'Dana' etc. dependent on contrary fixation is impure, 'mara karma'. Otherwise, 'dhyana ' etc. will also not be worth practising, how will, then, release come about?
Whatever 'dana' etc. is given because of or by keeping in view the variety of 'sattvas' by the donor ('aupalam-bhika') is impure. Arya Gaganaganja propounds it thus: '''dana' etc. which indicate differentiation among beings Csattvas') are the acts of the devil Cmara karma')". So it has been stated in Tri- skandha-parinamana. '''Dana'(giving), 'sila ' (conduct), 'ksanti ' (forbearance) 'veerya' (valour or effort), 'dhyana ' (meditation), 'prajria ' (wisdom), not aware of the' samata ' (equivalence) of all these by one who falls into obtainment (of 'dana' etc. ), for such a one I teach as to how to protect 'sila ' (character) from diseased" "sila ' or misconduct (born of) lapses" in 'dana ' and 'ksanti-bhavana ' (contemplation of forbearance) from the nomenclature of 'I' (sva) and 'other' ('para') etc. " Here too such giving (dana) etc. which rises above the contrarities of differentiation Cnanatva'), becomes purified for the giver ('aupalam-bhika'); so has it been propounded and not the forbidding of 'dana ' etc. in toto; otherwise, 'dana' etc. would have been wholly commended as such, and its descending into contrary obtainment would not have found mention: It has been said in Brahma- pariprichha also: "all conduct Ccharya ') is 'parikalpita-v" (based on factor or causes) ; 'bodhi alone is without 'hetu' or 'pratyaya ' (nisparikalpa). "! " Owing to the varying nature of practices for the generation of 'bodhi' (enlightenment), even 'bodhi' is (sometimes) mentioned as 'parikalpita' (created or fashioned). What has been propounded here is that to stay in
a state of effortless abstraction is the explanation= of the bodhisattva alone and none else's. W;hat has been said is about the uncreatedness of 'dana ' etc. in the ultimate sense and not that no practice (of it) should be performed.
The Buddhas who were honoured by the Lord in Dipankara= - avadana and whose names could not be enu- merated in an aeon ('kalpa') (by the lord) were never forbidden from any practice (' charya ') during their bodhi- sattva period. Dipankara also did not refute any of the lord's 'charyas' However, when he (i. e bodhisattva Dipankara) was noticed, in the state of 'santa animitta-vihara ' ( a state of absolute equipoise and tranquillity) during the eighth 'bhurni', he expounded this (teaching) but there also he did not forbid its practice. The bodhisattva's supreme revelling in the 'animitta'v' during the eighth 'bhumi' has been forbidden
'by the Buddhas in Dasabhumisvara 'lest they may attain their 'nirvana' here itself'. If no 'charya ' (practice) is to be performed at all, it would negate all that has been said earlier (about the bodhisattva's charya),
Again, Brahma-pariprichha says: "He gives in charity but does not desire its fruit; he guards his 'sila ' but it is never superimposed. " "0 Brahma! become non-returning Cavaivartika ')'? in Buddha dharmas when equipped with four 'dharmas'. " What four? Accepting the unlimited 'samsara ', veneration and worship of limitless Buddhas etc. will stand against anything. It is proper to say that practice should be done neither with mild senses ('mridu indriya'j'" nor with sharp senses Ctiksana indriya. ')" alone, for in this way, for the bodhisattvas established in the first stage to the tenth, the 'charya' (practice) of 'dana' etc. is generated nor does he roam'" not in the residual appendices. ? ' thus has it been said. It is improper to say that one who has entered the 'bhumi' is of 'soft senses'. As has been stated in Arya Upali- pariprichha; "Only he who is established in the non- generating Idharma-ksanti' should practise renunciation C'tyaga'),7? great renunciation (rna hatya ga )? ' and total renunciation Cati-tyaga'j. ? " Sutra samuchaya also says: 'the
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Kasiraja (the king of Kasi) to be a fool (lit. of tainted wisdom) who gave away pieces of his flesh to the falcon in lieu of that of the pigeon? 'No Lord' replied Maitreya. The Lord continued, '0 Maitreya! Whatever 'kusal-rnulas' (root-merits) equipped with six perfections were earned by me while practising the conduct of the bodhisattvas, did they do any harm to me? 'No lord! ' replied Maitreya. The lord said, '0 Ajita! ' you also practised perfect 'dana' paramita (the perfection of giving) for sixty aeons C'kalpas') and equally practised 'prajna- paramita ' (the perfection of Wisdom) for sixty 'kalpas'. Even then, these ignorant persons will say that a single path like that of 'sunyata alone will lead to enlightenment (bodhi). Such a person will become impure of conduct Ccharya') or practice. " While practising 'sunyata ' alone they will enter into the 'sravaka ' s ' 'nirvana'. Therefore, 'prajfia must be practised with 'u pa ya ya' .
Acharya Nagarjunapada says in Sutra-sammuchaya, bodhisattva should not practise serious dharmas without the skill of means Cupayaya '). " Herein, the acharya has expounded what he got from sources like Arya Vimalakirti- nirdesa etc. and not that these are the words of Acharya Nagarjunapada (himself). It is not proper for learned observors to forsake the Lord's words which comprise scriptures Cagama') and logic ('yukti') and accept the words of ignorant fools. It is said in Arya Ratna-kuta: "Sunyata which comprises the blessing of omnipotence and is accompanied by such 'kusalas ' (merits) as giving Cdana ') etc. should be meditated upon as such. " And again; "0 Kasyapal just as the king performs all his functions with the assistance of his minister, so also does the "prajfia ' of the bodhisattvas
equipped with the skill of 'upayaya ' perform all the tasks of lord Buddha. "
He who practises 'sunyata' only will not have entry into 'nirvana'. The lord has said in Arya Tathagata-guhya surra, "One should not practise' ekanta-nirlambana-chitta', i. e. the solitary propless mind; skill in means Cupayaya') should also be practised. " To illustrate this, it is added, "0 Kulaputra! just
bodhisattva, equipped with the attainment of the six perfections, functions through the 'riddhi' (special power) of Tathagata. There is nothing speedier than the speed of Tathagata's power. And, for the boddhisattvas, there is no path speedier than that of the six perfections, and the ten 'bhumis'. " The sutra says that mental generation (i. e. tendencies) is refined gradually like the refining of gold . . Arya Lankavatara and Dasa-bhurnisvara also state: "When the bodhisattva gets established in 'tathata ' he enters the first 'bhumi'. After that, step by step, he enters the 'Tathagata bhumi, after refining the preceding 'bhumis'. Therefore, there is no other gateway than that of 'bhumis' and 'paramitas ' (perfections) to simultaneously enter the city of Buddha. "
It is improper to say that as all the Six Perfections come within the ambit of 'dhyana' and that all of them are fulfilled by its practice, so other perfections like dana etc.
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all 'dharmas' like one surely coming to know of all the deformities of his face by seeing the reflection in a mirror. When he realises the such-ness (tathata) of the quality of the end of all things then, owing to the attainment of all total limits of things ('vastu-paryantatava '), 11 it is called 'vastu paryanta" alambana' in the first 'bhumi'. After that, like using the elixir" of a medicine, through the mode of meditation (bhavana), due to the generation of a genuine interest in other bhumis respectively and with the attainment of 'asraya pravritti'," when the yogi achieves the 'karya samapatti"? of the total removal of all superimpositions, that very 'jnana' is termed as 'karya nispatti alambana' or 'the prop of all fulfil- ment of action' in 'Buddha-bhumi' (the stage ofboddhisattva- hood).
Now what does all this prove? (it shows that) the limit or end of all things is realised through meditation on 'samatha' and 'vipasyana ', which leads to the all-avarana-rernoving absorption in the objective, that is, the achieving of' 'bodhi'. Therefore, he who aspires to attain 'buddhatva' should practise 'sarnatha' and 'vipasyana'. He who does not practise these two attains neither 'vastu-paryantata ' nor "karya nispatti', 'sarnatha' here is the concentration of the mind and 'vipasyana' the examination of phenomena ('bhutas').
The lord has breifly spoken of the qualities of 'samatha' and 'vipasyana' in Arya Ratna-megha etc. Here, the yogi, through staying in the accumulation of "samatha ' and 'vipasyana' by purifying 'sila ' etc. and by generating great compassion for all sentient beings, should practise hearing" dharma, reflecting" over it and meditating by means of the awakened 'bodhichitta'.
At the time of 'bhavana' (meditation) the yogi should first of all complete his routine duties like toilet etc. , sit at a convivial place where no jarring noise disturbs and, undertaking the vows: 'all beings have to be established in the glory of 'bodhi' by me', keeping in view 'rnahakaruna' which aims at the well-being of the entire world, bowing with his five limbs to all Buddhas and bodhisattvas in the ten
directions, installing the (image and pictures of) Buddhas and bodhisatttvas on a stool or elsewhere, worshipping, praising them as he may wish, confessing his own sins and commending the virtues of the whole world, seating himself on a gentle seat in the 'paryanka ' posture of Bhattaraka Vairochana, or. in the half 'paryanka' posture with eyes neither too shut nor too open and gaze fixed on the tip of the nose, the body erect but at ease and neither too stooping nor too stiff, should make his 'srnriti'! " or recollectedness inward- looking. Then the shoulders should remain level, the head
neither raised nor bent but staying steady on one side. The nose should be in line with the navel and the tongue. should touch the root of the upper 'teeth. Incoming and outgoing breath should neither be loud nor gruffy nor fast but automatic and natural with measured inhalation and exhalation.
The yogi should first of all practise' sarnatha ' by concentrating his mind on that image of Tathagata which he has seen or heard of. Then, decorated with such special marks as shine like heated or burnt gold, sitting in the midst of the Buddha family (parsana-rnandala)'? and ministering in myriads of ways to the welfare of beings, by constantly mentalising such an image of Tathagata, the yogi should generate an aspiration for (the cultivation of) Tathagatas (gunas) (qualities or attributes). After calming down absorption, insolence ete. he should continue meditating till
he sees (during 'dhyana') Tathagata as vividly as the image in front of him. Then, he should contemplate on 'vipasyana ' by observing the reflection of Tathagata's image as it appears, disappears and appears (again and again). After that he should deliberate like this; 'just as the reflection of Tathagata's image neither appeared from anywhere nor will disappear anywhere and the seated image is also without any self-entity Csvabhava) and devoid of 'self' and I-ness, similarly all
'dharmas' are devoid of (true) existence, (devoid of self and devoid of l-ness); they neither come (from anywhere) nor go (anywhere) and are without an entity like the reflection'. So
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deliberating and meditating on the tattva (reality) with an immaculate and an indescribably composed mind, he should continue to be seated as long as he wishes. This 'samadhi' has been indicated or designated as Ready-Buddha-Seated- in-front 'samadhi'. Its detailed 'anusamsa' (commendation) should be studied in the sutra of that name.
In such ways comes about 'dharma' acquisitions (dharma samgraha). By fixing the mind on these, one must practise 'samatha' for the calming down of absorption (of attachment) and insolence. In fact, all dharma acquisitions are vis-a-vis 'rupa-arupi-bheda? " (the distinction between the form and the formless). Those acquired from 'rupa-skandha '! ' are called 'rupi ' (with form); those acquired from 'skandhas' (heaps) of 'vedana ' (feeling r" etc. are called 'ar upa ' (without form) The ignorant people owing to their fixation in the acquisition of 'bhava' (worldly things) etc. wander in the 'samsara' with their intellects deluded. The 'yogi', in order to remove their delusion and by directing his 'rnahakaruna ' towards them should meditate on 'vipasyana ' (after perfecting 'sarnatha'), in order to realise the 'tattva'. The examination of 'bhutas ', (things or phenomena) is called 'vispasyana' and 'bhuta' in turn, is 'pudgala' and 'dharma- nairarmya' (non-self, non-existent).
Now 'pudgala nairatmaya', is the non-self and non-l-ness of 'skandhas' and 'dharma-nairatyrna' is the delusion thereof. The yogi must examine this. There is no 'pudgala' separate from 'r upa ' or form etc. owing to its non-reflection (apratibhasa)" and the factors like 'I am' are born from form (rupa) etc. only; nor is 'pudgala' of the nature of 'rupa- skandhas' (form-heaps) etc. because form etc. are transitory and various by nature and 'pudgala' has been imagined by some as permanent and of one form. It is not appropriate for 'pudgala' to be thing ('vastu') owing to its being indefinable from the point of view of 'tattva ' and its separate-ness ('anyatva') and (also) because reality Cvastu-sata ')" has no other form. Therefore, for people to speak of T or 'mine' is merely a foolish delusion. Then, he should, in order to attain
,'dharma nairatmya', consider whether these 'form dharmas' are permanent entities seperate from the mind or that it is the mind itself which is reflected in form Crupa') etc. like forms in a dream. Examining them in their atoms or sub-atomic parts, he will discover nothing. Thus, not finding anything, he becomes bereft of the contradictions of being and non-being, is-ness and is-not-ness.
The mind manifests the three 'dhatus' too, as is said in Lankavatara; "Matter can be divided into atoms but 'rupa ' (form) should not create contradictions in form. Those with damaged sight cannot understand the play of the mind".
The yogi reflects like this: "It is the mind alone which, ' since time immemorial, appears externally as different forms etc. to the ignorant owing to its wrong fixation on false forms etc. , like appearances in a dream. Therefore, concluding the mind to be the manifestation of all dharmas and analysing them, he comes to understand the nature of all'phenomena and examines the mind. He deliberates like this; "The mind is alsouncreated, like an illusion, in the ultimate sense. When the mind itself appears in various forms after assuming illusory shapes of 'rupa' ete. , how can then its own existence be established, owing to its not being different from (those) forms etc. The mind, when being created, comes from nowhere 'and goes nowhere during cessation. It is uncreated by itself, by others or by either of these in the ultimate sense. Hence, the mind is like an illusion (maya). Just as the mind is, so are all 'dharmas' illusory, uncreated in the ultimate (pararnartha) sense. "
The nature of mind by which the yogi examines (phenomena) is also not traceable on examination. So to whatever 'alambana' the yogi's mind travels, its nature or substantial is-ness is not traced on examination. When that is not found, understand all things to be without a real basis like the mass of a plantain stem. The mind, then recedes. In this manner, having become shorn of the contradictions of 'bhava" etc. and the old illusion" gone, he attains 'nirnimitta yoga'. " Thus Arya Ratnamegha says, " In this way he (i. e. the
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yogi), proficient in washing the dirt of (all) faults, attains yoga through meditation on 'sunyata ' for the removal of all 'prapancha' or illusory falsities. "
His' surryata ' meditation thus augmented, to where- soever his mind travels or to whatsoever he engages it, he realises the emptiness of those places (and things) after searching analysis. The mind itself, on examination, appears empty by nature. Thus, through close examination, he enters 'nirnimitta yoga'. He also comes to know that he who does not examine (things) closely, cannot enter into the 'nirnimitta stage' .
Examining the nature of 'dharmas' in this manner, when he does not find anything, he neither postulates 'there is' nor 'there is not'. He who regards it as 'not there'; receives no reflection in his 'buddhi' (intellect). If 'bhava ' is noticed sometimes, he should imagine its presence as . not there'. If the yogi, examining with his wisdom, does not discover any 'bhavas ' during the three 'kala's (times) (i. e the past, the present, the future), what postulates shall he imagine as being 'there is not'? So, in that situation, he has no other alternatives owing to the preponderance of 'bhava' (is-ness) and 'abhava' (is-not-ness) over all alternatives Cvikalpas'). When there is no 'pervading thing' (vyapaka)," there cannot be any 'pervaded object (vya pya). 29 So the yogi enters the unaldulterated imma-culate stage, and he does not rely on form etc. either. Because of his not finding any substantial existence of things on examination with 'prajfia' he becomes a 'beyond wisdom' Cprajfiottara ') practitioner. Having thus entered the essence or secret Ctattva') of the non-self of 'pudgala dharma', due to the absence of anything else worth examining and his mind in its own volition in consequence of such thinking amid the prevailing immaculate-ness C'nirvikalpa rasa'), the yogi should remain seated by holding on to that 'tattva ' clearly
with no mental exercise. Staying in that state, he should not allow any aberrations of the mind.
If the mind, during the period, gets diverted towards externals, he should examine its nature to calm down the
BHAvANAKRAMA-III 83 mind and then re-engage it in meditational practice. In case
the mind does not appear engaged, he should observe the characteristics of 'samadhi ' and contemplate engagement therein. When (the mind is) disturbed, he should observe the (characteristic) faults and overcome disinterestedness. If, with the coming on of lethargy ('styana ') and indolence Cmiddha'), the mind appears to be apparently absorbed or about to relapse into absorption, he should overcome that 'laya' (absorption inertia) by mentalising such joyous things as the form of lord Buddha and consciousness of light etc. Then hold on firmly onto that 'tattva ': if the yogi is unable to hold on to 'tattva' in a clear manner as would not one who is blind from birth or has entered darkness or has closed his eyes, his mind should be regarded as 'Ieena. ' (absorbed in inertia) and as devoid of insight Cvipasyana'). Ifhe finds the' mind uppish in between owing to a (revived) desire for previously experienced objects or there is an apprehension of uppishness ('audhatya'), he should mentally ponder over the painfully fleeting (nature of) things and calm down (that) uppishness. After that, he should again make an effort to effortlessly engage the mind in that very 'tattva'. When, like a battled person or like a monkey, the mind gets distracted, it
should be taken as an indication of uppishness and the absence of equipoise or calm ('samatha'). When retrieved from such obsorption or 'inertia' ('laya') and uppishness, the mind, engaged again of its own volition, re-yoked to that very 'tattva ', the yogi should de-activate enjoyment (abhoga) and practise detachment Cupkesa'). Then alone should the single- duo path of 'samatha ' and 'vipasyana ' be considered as perfected.
When meditating on 'vipasyana ' (insight) 'prajna ' becomes excessive owing to the paucity of 'samatha ', the 'tattva ' will not be very clearly visible due to the restlessness of the mind like a lamp in the wind. 'samatha ' should be meditated upon at that time. On 'samatha' growing excerssive, 'tattva ' will not be very clearly visible to one' overwhelmed by indolence. 'Prajria' should be meditated upon at that time.
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When both are equally engaged like two oxen (yoked) to a single yoke, the yogi stays in 'anabhisamskara ' till the body and the mind ache.
Briefly speaking, all 'sarnadhis ' sufffer from six faults; laz ine ss. >" alambana - forsaking;" inert absorption. F uppishness. P non-effort," and effort. "
As opposed to them, one should contemplate the eight dispelling-sarnskaras '3(, which are (mental) faith. t? desire " (to act), effort," alacrity or activeness," recollectedness," awareness," consciousness" and detachment. Of these the first four are the opposition of laziness, because with faith in efficacious qualities, the yogi's craving (for meditation) is born. Craving leads to effort Cveerya') and when effort starts, the body and the mind become active. With this activeness of the body and the mind laziness, (kausidya) is removed. Therefore, "sraddha ' etc. are meant for the removal of laziness, they must be contemplated upon. The prop of recollectedness Csmriti') is the opposite of forsaking or abandoning C'sarnpramosa '). Awareness C'samprajfiaya ') is the opposite of inert absorption Claya ') and uppishness Caudharya '), because they are stopped when noted by it (i. e, 'sarnprajfiaya'). If 'laya' and 'audhatya' are not calmed down, 'anabhoga' will accur. As opposite to it (i. e. anabhoga or disaffection), 'chetana ' or consciousness should be meditated upon. When the mind becomes calm after the removal of inertia and uppishness, the fault of satiety Cabhoga") occurs. As opposed to it, detachment Cupeksa ') should be meditated upon.
If 'abhoga' occurs when the mind is evenly engaged, it (i. e. the mind) gets confused. If 'abhoga' is not felt when the mind is in 'laya' (inertia), the mind being without 'vispasyana' (insight), it will become totally inert (Teena. ') like a blind person. Therefore, such mind should be controlled, its u ppishness curbed and detachment C' u peksa ') again be practised in that equanimous state.
After this, the yogi should remain seated in the contemplation of 'tattva' through 'anabhisamskara' (the last
of the four releases) for as long as he wishes. In between, when the body and the mind ache, the yogi should again. and again think of the world to be an illusion, a dream, a reflection of the moon (in water). As has been said in Avikalpa-pravesa. "(He) sees all dharmas like the surface of the sky through his transcendental knowledge; with this background, he regards them as 'rnaya', a mirage, a dream, a reflection of the moon in water. " Thus realising the world to be an illusion and directing his great compassion towards beings, he should think like this: "these ignorant people, unaware of the reality of
'dharmas' superimpose existence on basically non-existing dharmas and becoming baffled, gather many, many 'karmas' and 'klesas '. Thus they continue to wander in the cyclic round. I will, therefore, so work that I could make these people aware of true 'dharmas'? " After a little rest, the yogi should again engage himself in 'sarva-dharma-nirabhasa samadhi' (the samadhi in which no 'dharmas' exist). In this manner and in this sequence should he (i. e. the yogi) sit (in meditation) for an hour, a half 'prahara' (i. e. about an hour and a half), a full 'prahara' (i. e. about three hours) or for as long as possible.
Now, if he desires to rise up from his 'samadhi', he should diberate over it without undoing the squatting posture (' paryanka ') like this: although all these' dharmas' are uncreated in the ultimate sense but they still appear like 'rnaya' in varying and unthinkably attractive forms owing to a certain conglomeration of causal factors Chetu-pratyaya'); as such, there will be no chance for a refutation ('uchheda dristi ') and no end to contradictions Cupavada '), because nothing will come to hand on examination through 'prajria'. Hence, there is neither the context of a permanent view nor any end to superimpositions Csamaropa'). Here, those whose understanding is baffled owing to the confusion of their wisdom-eye, perform a lot of karmas through self-conceit and so go on wandering in the cyclic round. Those who, completely indifferent towards the world, without
'rnahakaruna ', continue to practise the perfection of giving
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('dana') etc. for 'sattvas', descend into the enlightenment of the 'sravaka' and the 'pratyeka-buddha ' owing to their being devoid of effort Cupayaya').
Those regarding the world to be without true existence t'nissavabhava') and vowing to uplift the entire world through the force of 'rnahakaruna ', their intellect being unbaffled as a magician's, fulfil the accumulation of 'punya' and 'jriana '- collections, attain the Tathagata status and they will live forever till the end of the world by fulfilling all the joys and welfare of the world. They, due to the force of their '[riana '- collections, having removed all 'klesas' never fall into 'samsara' nor do they descend into 'nirvana' owing to the accumulations of immense and immeasurable 'punya' through their concern for all beings; such as these become the sustenance of all beings. 'Therefore, I, desirous of the happiness and comfort of all 'sattvas ' and aspiring for 'un- fixed n irva na ' (' apratisthita nirvana '), should always endeavour for immense 'punya ' and 'jfiana ' collections, thus
should he think. ' As has been said in Arya Tathagata-guhya sutra also; "jfiana accumulation is for the removal of all defilements Cklesas '), 'punya'- accumulation is for the sustenance of all 'sattvas'. " Therefore, the lord bodhisattva rnahasattva should always endeavour for 'punya-sambhara' and 'jnana sambhara ' i. e. accumulation of merit and accu- mulation of knowledge. Arya Tathagatotpatti-sambhava-sutra also says; "There is only one reason for Tathagata's rebirth. What is it? 0 Jinaputra (son of the conqueror)! Tathagatas are reborn owing to tens of thousands of immeasureable causes. What are those, then? (They are) the causes for the rightful fulfillment of their insatiate accumulations of merit and knowledge. " Arya Vimala-kirti-nirdesa also states. "The tathagata's bodies are born of hundreds of merits, of all the meritorious dharmas, and of the countless 'roots of noble dharrnas Ckusal-dharma mula') etc. "
Then, undoing the 'paryanka ' posture slowly he should offer obeisance to all the Buddhas and boddhisattvas stationed. in the ten directions and, after worshipping and eulogising
them, he should perform such vows as 'aryabhadracharya' ete. After that he should engage in the attainment of all such 'punya ' accumulations as "dana ' etc. , which have been dedicated (for the sattvas' well-being) through such supreme
enlightenment as is embraced by 'sunyata' and 'karuna'. Those who believe 'sattvas' under the sway of good and bad 'karma', born of the contrarities of the mind, wander in
'samsara ' after enjoying heaven etc. as the fruit of their actions' and those who think nothing, perform no actions and hope to be released from 'sarnsara' without needing to think anything or do any' kusala karma' believing that conduct such as 'giving' (dana) etc. has been indicated for ignorant fools; it is through people of both these categories that entire Mahayana gets negated and Mahayana being root of all vehicles (yana), its negation will spell the negation of all other vehicles. The attitude of 'nothing need be thought of' will mean the negation of "prajna ' (wisdom) which analyses phenomena ('bhutas') as analysis or examination alone is the root of true knowledge ('jiiana'). When that is negated, transcendental wisdom will also be negated owing to the severing of its root. With 'lokottraprajria' gone, omniscience Csarva-karjfiata') will also get negated. To say that beneficient conduct like 'dana' ete. should not be practised will invariably lead to the negation of 'upayaya' such as giving Cdana').
Briefly speaking, 'prajfia ' and 'upayaya' alone constitute Mahayana. As Arya Gaya-sirsa says; "These two alone are the bodhisattva's way. What two? Well, 'prajna ' (discriminating wisdom) and 'upayaya ' (meaningful effort).
" Tathagata- guhya-sutra too says, "Prajfia and upayaya' are meant for the accumulation of all the perfections Cparamitas') by bodhi- sattvas. " Therefore, the denial or negation of Mahayana will create a massive 'karma' superimposition Ckarmavarana'). So the wise person desirous of his own good should abandon even from a distance, like poisoned food, such poisonous words as are opposed to scriptures ('agama') and logic ('yukti') from people who deny Mahayana, are of selfish
intent, render not service to the learned and imbibe not the
? 88 BHA. VANAKRAMA spirit of Tathagatas words and who, as self-destroyers, are
also destroying others.
Negation of the analysis of things Cbhuta ') will spell the
denial of the most prominent of bodhi components, the 'pravichaya' (analysis) of dharmas. In the absence of 'bhuta ' examination, with what will the yogi make his mind enter immaculateness Criirvikalpata") when the mind has been
prone to fixation in such entities as form Crupa ') etc. since time immemorial? If it is said that all dharmas can be understood without recolleted-ness and without mentalisa- tion, it is not appropriate, because all experienced things ('dharmas') cannot be subjected to non-recollectedness and non-mentalisation without 'bhuta' examination. 'I do not have to recollect these 'dharmas', I do not have to mentalise them'; if, by thinking in this manner, the contemplation of non-recollectedness and non-mentalisation is practised on
those dharmas, they are bound to become recolleted and mentalised. If the mere absence of recolleted-ness and mentalisation is taken for non-recollectedness and non- mentalisation, it has to be thought out as to how the is-not-ness of both can come about. To have a 'hetu ' (cause) for 'abhava'(is-not-ness) is inappropriate. How can immaculation (' nirvikalpata ') ensure from the 'nirnimitta' (non- conceptualised) and the non-mentalised? Even an unconscious person being devoid of recollectedness and mentalisation can also be regarded as being in the 'nirvikalpa'
state as a consequence of such stupor Cavikalpata '). There is no other means except 'bhuta' -examination by which non-recollectedness Ca-smriti') and non-menatalisation Ca- manasikarita ') can be brought about.
Undoubtedly, even during 'a-smriti' and 'a-manasikara ' the non-self-existence of 'dharmas' cannot be (fully) realised with 'bhuta ' examination (alone). 'Dharmas' are not empty Csunya ') by nature'; now, this kind of a stipulation cannot be pierced through except through an analysis of emptiness. The removal of the 'avarana ' is not possible without the realisation of 'sunyata ', otherwise, everyone everywhere
BHA. VANAKRAMA-I1I 89
will be entitled to 'rnukti' (liberation).
What of the yogi who does not practise recollectedness
Csmriti') and mentalisation Cmanasikara') owing to his giving up the former or out of sheer folly, how can such an extremely foolish person become a yogi? Without examination of things and being engaged in 'a-smriti' and 'a manasikara ', he will become engrossed with delusion alone which will snuff out the light of true knowledge. If he is not shorn of re- collectedness nor is he foolish, how will he be able to practise non-recollectedness and non-mentalisation without 'bhuta' examinations It would be appropriate to say that such a person does not recollect while recollecting, does not see while seeing. How, with the practice of non-recollectedness and non-mentalisation, will buddha-dharmas like the previously residual and continued recollectedness Canusmriti')" etc. arise owing to the (inherent) contradiction involved? The experiencing of cold as opposed to heat does not permit the feeling of heat!
If the 'samadhi '-proficient yogi has any psychological knowledge, he must invariably have an 'alambana'. The common people cannot be suddenly enlightened without an 'alambana' (prop). By what opposing thing is the super- imposition of mental defilements Cklesas') removed? There is no possiblity for cessation of the. mind" for the common person who has not attained the Fourth Dhyana. " Therefore, non-recolletedness and non-mentalisation that have been spoken of for a good religious conduct ('saddharma') or true 'dharma' should also be viewed in the context of 'bhuta ' examination only and not otherwise. So, when the yogi, examining through correct 'prajna ', does not observe the arising of any 'dharma' in all the three times (i. e, the past, the present and the future), how shall he (be able to) do 'manasikara ' and 'smarana' (mentalisation and recollection)? He who even during the three times, has not experienced the "asattvas '? ? in the ultimate sense, how 'may he have recollectedness or mentalisation? For this very reason, he enters the immaculate '[fiana ' in which all contradictions have
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cessation or are warded off. Entering it, he realises 'sunyata' and realising it, he removes all snares of deviation.
The practitioner of wisdom Cprajfia ') coupled with means Cupayaya ') becomes totally proficient in 'samvriti' (the apparent) and 'paramartha' (the ultimate) truths. So by attaining knowledge bereft of superimpositions, he attains all 'Buddha-Dharmas'. Therefore, without 'bhuta ' analysis, there is neither the dawn of true knowledge nor the removal of "klesa ' cover. It is said in Manjusri Vikurvata-sutra;
"0 Darika! 48how does a bodhisattva become the victor in the battle'? (Reply) '0 Manjusril by not coming across any 'dharmas' after repeated examination". Hence the yogi, with his eye of knowledge wide open and after totally overcoming his 'klesa' foes with the weapon of 'prajna ' wanders about without fear un-like a frightened coward with eyes closed. It is said in Arya Samadhiraja-sutra also: "If one examines non- self 'dharrnas' and, examining them, meditates, it becomes a cause for the attainment of 'nirvana' fruit; any other cause ('hetu ') brings not peace. " Sutra-sammuchaya also says; "Himself engaged in the practice of 'vipasyana', if one does not help others engage themselves in 'vipasyana', it (i. e. his own practice) becomes an evil act. "
'Vipasyana' is of the nature of 'bhuta ' analysis; this has been stated in Arya Ratna-megha and Sandhinirmochana etc. Says Arya Ratnamegha; "The knowledge of the non-true existence of things Cnissvabhavata ') through analysis with insight Cvipasyana ') is termed as entering the' nirnirnitta '. " Arya Lankavatara also says; "0 wise one! the 'bhavas' when examined by the intellect do not yield any 'jfiana' about their individual and general characteristics. That is why it has been said that all 'dharmas' are non-existent. If 'bhuta'- examination is not done, it will lead to a refutation of the many kinds of analytical methods suggested in the 'sutras' by the lord. As such it would be proper to say that we, of little intellect and less courage, are incapable of (understanding) erudite ('bahusruti')49 analysis. The lord had praised erudition a lot; therefore, it is never appropriate to refute it. "
It has been said in Punarbrahma-pariprichha: "Those who get engaged in thinking over un-thinkable 'dharrnas', experience perversion of thought Cayonisa'j. ? ' Also, those who imagine as created 'dharmas' which are uncreated in the ultimate sense and regard them as transient and full of suffering as 'sravakas' do, get into the 'ayonisa ' (perversion) state owing to their thinking being bereft of (the two factors of) "samaropa ' (superimposition) and 'apavada' (contradiction)", (that is, because they do not consider the two factors).
Whatever has been said in refutation of such tendencies is not a refutation of (the desirability of) 'bhuta'-analysis which has been recommended by all the's utras '. Brahma- pariprichha-sutra itself says; "Chitta-sura (valiant of mind) bodhisattva has said that he who thinks over all dharmas with the mind and remains uncovered and untouched by them is called a 'bodhisattva' as such. " Again it says': "How do they (i. e. the bodhisattvas) become valorous? Well, when they do not find the 'sarvajfiata' mind while looking for it, they alone will become wise who examine abstract Cyonisa '), 'dharrnas':
,they categorise 'dharmas' as illusion Crnaya') and mirage (' marichi'). "
It should be known that whenever the din of words like 'achintya ' (unthinkable) etc. is heard, it is meant for pro- pounding the analysis of the core entity (' pratyatrna- vedaniyata ') of 'dharmas' for the refutation of the ego of such people as believed in the realisation of the reality (' tattva ') only through hearing and deliberating it; it also refutes 'ayonisa ' of the mind (Le. the mind's adherence to wrong, pervert 'dharmas'), It certainly does not mean a refutation of 'bhuta' examination; otherwise, as already stated, it would mean a contradiction of various arguments ('yukti') and scriptures C'agama'). Whatever knowledge is gained through 'prajfia' born of hearing and thinking should be contemplated upon through meditational wisdom and nothing else. A horse runs (well) on its familiar race-course, so 'bhuta ' examination or 'the analysis of all phenomena' must be practised. Although it may (turn out to) be of an opposite nature but,
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owing to its being of the quality of correct mentalisation ('yoniSa manasikara '), it generates undifferentiated ('nirvikalpik') 'jfiana'. With this belief, he who is desirous of such 'jriana' should practise this (examination of 'bhutas'), Arya Ratna-kuta says that with the generation of the fire of right 'nirvikalpa jfiana', it will burn itself away in that fire like two faggots burning themselves out in the fire generated by their own rubbing (' gharsana') together.
It is (sometimes) said that no 'kusala' (meritorious) acts etc. need be done as the exhaustion of 'karma' leads to liberation. Well, such a belief will (only) lead to 'ajivaka- vada">' That the exhaustion of 'karma' leads to liberation has not been propounded in the Lord's word. How then? (i. e, how can 'rnukti' or release come about)? Well, through the cessation of 'klesas' (mental defilements). It is not possible to exhaust action ('karma') (already) performed since eternity, because they are innumerable. While suffering the fruit of such actions during lower births, more karmas are generated. The non-cessation of 'klesas' makes them the cause of the non-cessation of 'karma' just as the light of a lamp will not cease without the lamp being put out. It has already been stated that the cessation of 'klesas' is impossible for one who denies 'vipasyana' (insight). If it is agreed that the practice of 'vipasyana' is essential for the cessation of 'klesas', 'klesa ' cessation itself will give liberation and the labour for the exhaustion of 'karma' will become meaningless. To say that non-meritorious (a-kusala) action should not be performed is appropriate. Why "kusal karma' is refuted is that if its performance generates 'samsara', it is not proper. And, only those 'kusala' acts' are 'samsara' prone which are born of all the contrarities of 'self' etc. and (certainly) not the actions of boddhisattvas which are born of great compassion Cmahakaruna') and their dedication of 'punya' (parinamita) through transcendental enlightenment. So it has been indicated about the 'parinamana' (dedication) of these very ten 'kusala dharmas' as (acts of) extreme purification in the 'sadhana' (practice) of the' sravakas', the' pratyeka-buddhas' ,
the 'bodhisattvas' and the Buddhas. Arya Rantnakuta also states; "Like the collection of water from all the great rivers into the great ocean, the root-merits Ckusala-mula') collected by the bodhisattvas through various means, after being transformed into 'sarvajfiata ' become one taste (i. e. equanimity) in (that) omniscence (which reveals the true nature of things). "
The wealth that the Buddhas and the bodhisattvas earn in the shape of (their) physical form Crupa-kaya '), field- purification C' ksetra-parisuddhi '),52 aura (prabha), 53 proliferation Cparivara ')," full happiness Cmahabhoga T" etc. is the fruit of the accumulation of 'punya'; so has it been mentioned here and there in the siitras by the Lord; these too will get negated. The refutation of 'kusala ' conduct also means? the refutation of the vow of emancipation Cpratimoksa sarnvaraj" etc. Thus his (i. e. the yogi's) shorn head and begging bowl ete. will be of no avail; when 'kusala ' action becomes indifferent totpurification' Cabhisamskara') it will lead to indifference towards 'samsara ' and towards actions for the sake of 'sattvas'. In consequence, it will also make 'bodhi' (enlightenment) a distant thing. It has been said in Arya-sandhi-nirmochana; "I have not spoken of supreme true enlightenment for those who totally turn away from actions for 'sattvas' and from the rectification of 'samskaras. " Arya Upali-pariprichha also says. "To be indifferent towards 'samsara ' constitutes great misconduct for 'bodhisattvas'. Accepting 'samsara ' is supreme good conduct. " Arya- Vimala-kirti-nirdesa also states: going into samsara with 'upayaya ' is release for boddhisattvas. 'Prajfia ' without 'upayaya' is shackling, 'upayaya ' with 'prajfia ' is release; 'prajfia' with 'upayaya' is release. " Arya Gaganaganja says, "1;0 be averse towards 'samsara' is evil karma for bodhisattvas. " Also said in Sutra-sammuchaya, "Even 'asarnskrita dharmas' are to be analysed and to be averse to 'samskrita dharmas' is evil 'karma'. " If he knows the 'bodhi'<path but does not investigate the way of Perfections (' parrnita-yana '), it is tantamount to doing 'mara-karma ' (evil 'karma'). It is again
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95
said therein; "From fixation of the mind in 'dana ' etc. to
fixation of the mind in 'prajfia' is evil karma (' mara karma'). " . Now in this assertion there is no forbidding of practising
'dana' etc. but what has been forbidden is the addiction of the mind to the ego and I-ism, in the concept of the 'grahya' (the object to be achieved) and "grahaka ' (the person who receives or achieves) - that is, the received and the receiver, contrary fixation in the donor's? charity Cdana '). 'Dana' etc. dependent on contrary fixation is impure, 'mara karma'. Otherwise, 'dhyana ' etc. will also not be worth practising, how will, then, release come about?
Whatever 'dana' etc. is given because of or by keeping in view the variety of 'sattvas' by the donor ('aupalam-bhika') is impure. Arya Gaganaganja propounds it thus: '''dana' etc. which indicate differentiation among beings Csattvas') are the acts of the devil Cmara karma')". So it has been stated in Tri- skandha-parinamana. '''Dana'(giving), 'sila ' (conduct), 'ksanti ' (forbearance) 'veerya' (valour or effort), 'dhyana ' (meditation), 'prajria ' (wisdom), not aware of the' samata ' (equivalence) of all these by one who falls into obtainment (of 'dana' etc. ), for such a one I teach as to how to protect 'sila ' (character) from diseased" "sila ' or misconduct (born of) lapses" in 'dana ' and 'ksanti-bhavana ' (contemplation of forbearance) from the nomenclature of 'I' (sva) and 'other' ('para') etc. " Here too such giving (dana) etc. which rises above the contrarities of differentiation Cnanatva'), becomes purified for the giver ('aupalam-bhika'); so has it been propounded and not the forbidding of 'dana ' etc. in toto; otherwise, 'dana' etc. would have been wholly commended as such, and its descending into contrary obtainment would not have found mention: It has been said in Brahma- pariprichha also: "all conduct Ccharya ') is 'parikalpita-v" (based on factor or causes) ; 'bodhi alone is without 'hetu' or 'pratyaya ' (nisparikalpa). "! " Owing to the varying nature of practices for the generation of 'bodhi' (enlightenment), even 'bodhi' is (sometimes) mentioned as 'parikalpita' (created or fashioned). What has been propounded here is that to stay in
a state of effortless abstraction is the explanation= of the bodhisattva alone and none else's. W;hat has been said is about the uncreatedness of 'dana ' etc. in the ultimate sense and not that no practice (of it) should be performed.
The Buddhas who were honoured by the Lord in Dipankara= - avadana and whose names could not be enu- merated in an aeon ('kalpa') (by the lord) were never forbidden from any practice (' charya ') during their bodhi- sattva period. Dipankara also did not refute any of the lord's 'charyas' However, when he (i. e bodhisattva Dipankara) was noticed, in the state of 'santa animitta-vihara ' ( a state of absolute equipoise and tranquillity) during the eighth 'bhurni', he expounded this (teaching) but there also he did not forbid its practice. The bodhisattva's supreme revelling in the 'animitta'v' during the eighth 'bhumi' has been forbidden
'by the Buddhas in Dasabhumisvara 'lest they may attain their 'nirvana' here itself'. If no 'charya ' (practice) is to be performed at all, it would negate all that has been said earlier (about the bodhisattva's charya),
Again, Brahma-pariprichha says: "He gives in charity but does not desire its fruit; he guards his 'sila ' but it is never superimposed. " "0 Brahma! become non-returning Cavaivartika ')'? in Buddha dharmas when equipped with four 'dharmas'. " What four? Accepting the unlimited 'samsara ', veneration and worship of limitless Buddhas etc. will stand against anything. It is proper to say that practice should be done neither with mild senses ('mridu indriya'j'" nor with sharp senses Ctiksana indriya. ')" alone, for in this way, for the bodhisattvas established in the first stage to the tenth, the 'charya' (practice) of 'dana' etc. is generated nor does he roam'" not in the residual appendices. ? ' thus has it been said. It is improper to say that one who has entered the 'bhumi' is of 'soft senses'. As has been stated in Arya Upali- pariprichha; "Only he who is established in the non- generating Idharma-ksanti' should practise renunciation C'tyaga'),7? great renunciation (rna hatya ga )? ' and total renunciation Cati-tyaga'j. ? " Sutra samuchaya also says: 'the
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Kasiraja (the king of Kasi) to be a fool (lit. of tainted wisdom) who gave away pieces of his flesh to the falcon in lieu of that of the pigeon? 'No Lord' replied Maitreya. The Lord continued, '0 Maitreya! Whatever 'kusal-rnulas' (root-merits) equipped with six perfections were earned by me while practising the conduct of the bodhisattvas, did they do any harm to me? 'No lord! ' replied Maitreya. The lord said, '0 Ajita! ' you also practised perfect 'dana' paramita (the perfection of giving) for sixty aeons C'kalpas') and equally practised 'prajna- paramita ' (the perfection of Wisdom) for sixty 'kalpas'. Even then, these ignorant persons will say that a single path like that of 'sunyata alone will lead to enlightenment (bodhi). Such a person will become impure of conduct Ccharya') or practice. " While practising 'sunyata ' alone they will enter into the 'sravaka ' s ' 'nirvana'. Therefore, 'prajfia must be practised with 'u pa ya ya' .
Acharya Nagarjunapada says in Sutra-sammuchaya, bodhisattva should not practise serious dharmas without the skill of means Cupayaya '). " Herein, the acharya has expounded what he got from sources like Arya Vimalakirti- nirdesa etc. and not that these are the words of Acharya Nagarjunapada (himself). It is not proper for learned observors to forsake the Lord's words which comprise scriptures Cagama') and logic ('yukti') and accept the words of ignorant fools. It is said in Arya Ratna-kuta: "Sunyata which comprises the blessing of omnipotence and is accompanied by such 'kusalas ' (merits) as giving Cdana ') etc. should be meditated upon as such. " And again; "0 Kasyapal just as the king performs all his functions with the assistance of his minister, so also does the "prajfia ' of the bodhisattvas
equipped with the skill of 'upayaya ' perform all the tasks of lord Buddha. "
He who practises 'sunyata' only will not have entry into 'nirvana'. The lord has said in Arya Tathagata-guhya surra, "One should not practise' ekanta-nirlambana-chitta', i. e. the solitary propless mind; skill in means Cupayaya') should also be practised. " To illustrate this, it is added, "0 Kulaputra! just
bodhisattva, equipped with the attainment of the six perfections, functions through the 'riddhi' (special power) of Tathagata. There is nothing speedier than the speed of Tathagata's power. And, for the boddhisattvas, there is no path speedier than that of the six perfections, and the ten 'bhumis'. " The sutra says that mental generation (i. e. tendencies) is refined gradually like the refining of gold . . Arya Lankavatara and Dasa-bhurnisvara also state: "When the bodhisattva gets established in 'tathata ' he enters the first 'bhumi'. After that, step by step, he enters the 'Tathagata bhumi, after refining the preceding 'bhumis'. Therefore, there is no other gateway than that of 'bhumis' and 'paramitas ' (perfections) to simultaneously enter the city of Buddha. "
It is improper to say that as all the Six Perfections come within the ambit of 'dhyana' and that all of them are fulfilled by its practice, so other perfections like dana etc.
