It has also been stated in Arya-samadhi-raja: "0
Kurnara!
Bhavanakrama-Stages-of-Meditation-by-Kamalashila
sentient beings.
Kings, ministers, scholars and a whole class of translators worked unceasingly to render Sanskrit texts and their commentaries into Tibetan.
Acharya Kamalashila (9th century CE), a disciple of Shantarakshita, was the first Indian scholar to live and compose his writings in Tibet. Bhavana-krama (Stages of Meditation) is one such work. It comprises three parts which were probably written at different times. The focus of Bhavana-krama is the cultivation of meditative concentration and special insight. It details the sequence of meditational practices essential for understanding the true nature of phenomena.
While Tibetan and Sanskrit editions of Bhavana-krama have been in existence for centuries, no English translation of this remarkable classic was readily available. Therefore, in response to my own suggestion, Professor P. N. Sharma has undertaken the task of translating it into English. I am confident that whether they have an academic and historical view of the transmission of Buddhism to Tibet or a wish to put these teachings into actual practice, English readers will find this translation of great value. -:>>:':
. ISBN 81-86471-15-4
Published by P. K. Gael for Aditya Prakashan, F-14/65, Model Town II, Delhi - 110 009 and printed at Rajkamal Electric Press, Delhi - 110 033.
November 5,1996
. ,
I I
"
? ACKNOWLEDGEMENTS
CONTENTS
? 1 . Introduction . 9
? ? 2. Bhavanakrama-I
13
? -3. Bhavanakrama-Il
51
? 4. Bhavanakrama-Ill
77
? 5. Glossary-I
101
? 6. Glossary-II
117
? 7. Glossary-III
123
My profoundest gratitude is due to His Holiness the Dalai Lama for assigning the work of translation to me and for gifting a copy of BHA. VANA-KRAMA from his personal library. Thanks are also due to my friend, Gyatsho Tshering, Director, Library of Tibetan Works and Archives, Dharamsala, for making available to me library facilities including xeroxing of the MS and to the staff of LTW A for their assistance and cooperation.
Thanks are also due to Mr. Pradeep Goel, Aditya Prakashan, publisher of this book.
Author
"
?
? TRANSLATOR'S NOTE
INTRODUCTION
Kamalasila is one of those distinguished acharyas who went to Tibet from India, stayed there and wrote scholarly treatises on Buddha dharma. His historic debate with and victory over the Chinese monk, Hoshang, is considered as a landmark in the annals of the spread of Buddhism in Bod. 'Bhavana-krama' is one of his more important writings and comprises three chapters. Fortified with extensive quotes from innumerable sutras, it delineates the 'krama. ' or se- quence of meditational practice a seeker should undertake in order to attain 'sarvajfiata ', the true knowledge of things.
Whereas the first and the third chapters had for long been extant in Sanskrit, the second chapter was available in Tibetan version alone. It was left to Prof. Gyaltsen Namdol of the Central Institute of Higher Tibetan Studies, Varartasi to render the second chapter back into Sanskrit from Tibetan. The Institute brought out the complete version along with the Tibetan and Hindi translations. The present work is the first- ever English rendering from original Sanskrit done at the
suggestion of His Holiness the Dalai Lama, the great Compassionate One, to whose gracious and constant blessings I can never adequately match my humble gratitude.
Padmasambhava, Santaraksita, Dipankara Srijfiana and Karnalasila together make the foursome of the great masters who made the Dharma what it came to be in Tibet. To Santaraksita and Kamalasila - the teacher-pupil duo - goes the credit of propagating, preaching and developing Buddhism in Bod in all its varied nuances, thus lending it purity, originality and authenticity.
Kamalasila wrote his 'Bhavanakrarna ' in Tibet itself, keeping in view the special requirements of his Tibetan audience. Hence, his style here is that of a lucid prose-writer who deliberately clothed his lofty and abstract theme in simple, intelligible Sanskrit which is quite different from his diction in other works.
'Bhavanakrama' is the first-ever Sanskrit text written by any Indian acharya on the soil srTibet. With the passage of time, copies of Bhavana-krama manuscripts dwindled in the monastic libraries of the country as the study of Sanskrit declined. The second chapter in original totally disappeared and whatever manuscripts remained became truncated. Of course, the Tibetan version continued to be extant in its entirety. Prof. Tucci retrieved Chapter I from Tibet and Chapter III from Russia in original Sanskrit and he published the two in Roman script.
Not much, by way of biographical information on Kamalasila, is on record. He appears to have visited Tibet during the reign of Trison-De-tsen, the 37th King (742-798 A. D. ), who invited, among others, Acharya Santaraksita of Nalanda and later Padmasambhava from Urgyan to Tibet. The latter succeeded where the former had failed; the Tibetans took readily to the teachings and practices of the 'rnahasiddha' rather than to the intellectual scholasticism of Santaraksita who went back to India only to return later and leave his mortal coil on the soil of Tibet after many years of missionary work. Before Santaraksita died, he had predicted, it is said, that a time would come when the Indian and
Dharamsala
Parmananda Sharma
? 10
Chinese schools would come into sharp conflict on the concepts of gradual and instant enlightenment as respectively advocated by the two sides. So he had instructed that when the exigency arose Kamalasila,? his able pupil from Nalanda, should be invited to defend the Indian point of view about the interpretation of Siitra. A religious debate was arranged between acharya Karnalasila and Hoshang, the Chinese monk. It was held at Samye and covered a period of two years 092-794 A. D. ). The Chinese Hoshang was defeated and the king, himself a great scholar, declared Kamalasila the victor. To mark the great Indian acharyas triumph, a royal proclamation was also issued in letters of gold inscribed on blue paper. This document was ordered to be preserved as a court document. The main features of the proclamation were as historic as the occasion that had led to it; the Three Gems Ctrl-ratna ') to be never abandoned; monasteries to be maintained and supported; all succeeding kings and members of royalty to uphold the Proclamation. Ministers and princes and army commanders took oaths of loyalty to the document of which thirteen copies were made for record. Feasting, singing and dancing festivities followed in which the royal family, including the king, cabinet members and other high dignitaries participated. The king even composed a poem to mark the occasion. -
With great toil have I gathered the treasure and I am happy to spend without measure in spreading the faith of the Buddha, gleaned from the land of India,
It was in Tho-tho-ri Nyantsen's reign that The Secret first here came; translated in Songtsen Gampo's time, it has become established in mine.
It is said that the Chinese circles felt extremely piqued over their defeat; it was a total loss of face for them. They were not
the ones to take their defeat sportingly; their hired assasins murdered the acharya in cold blood. The great teacher's tragic death broke the king's heart who too passed away soon after.
BHAVANAKRAMA
INTRODUCTION
11
? BHAVANAKRAMA - I
I shall briefly describe 'bhavanakrarna" or the sequence of meditation in accordance with the rules of conduct prescribed for an 'adikarmika" in the Mahayana Sutras.
Those desirous of attainingtsarvajfiata" speedily should, in essence, try to practise these three things: "karuna ',4 'bodhichitta'5 and 'pratipatti'. "
Knowing that 'karuna ' is the basic root of all dharma practices of Lord Buddha's teachings, it should be contemplated or meditated upon at the very outset. As has been said in Arya-dharma-sangeeti: "So the bodhisattva mahasattva Arya Avalokitesvara said this to Lord Buddha, '0 Lord! a bodhisattva should not receive instruction in various dharmas. If he thoroughly practises a single dharma with devotion, all other dharmas will be his. Now, what is that single dharma? It is 'rnaha-karuna'. Through 'rnaha-karuna' all other Buddha dharmas? are in the palm of a-bodhisattva's hand, o Lord! just as where-so-ever a 'chakravartin' ruler's chakra- jewel moves, there do his mighty armies, so also, 0 Lord! where-so-ever a bodhisattva's 'rnahakaruna' goes, thither do all Buddha dharmas follow. 0 Lord! just as all other senses function so long as life-breath stays so also as long as mahakaruna stays all other dharmas for the bodhisattvas are generated' . "
It has been said in Aryaksya-mati-nirdesa: "moreover, o bhadanta," Sharadavati's son! the bodhisattvas' 'mahakaruna' is inexhaustible. And, how is it so? Because, it is 'purvangama'," o bhadanta Sharadavati's son! just as breathing in and breathing out is the 'purvagami? ? or precursor of life-breath, so also in Mahayana, a bodhisattva's 'mahakaruna' is a pre-requisite for the collection of 'punya' or merit". Also, in the Arya-gaya- sirsa: "0 Manjusril What is the beginning of the conduct of bodhisattvas and what their adhisthana ? 1l""Manjusri replied '0 Deva-putra! the beginning of a bodhisattva's conduct is 'rnahakaruna' and its adhisthana the beings. "
By it, i. e. 'rnahakaruna ', inspired the bodhisattvas, with
? 14 BHA vANAKRAMA
little concern for themselves, work assiduously for collecting merit through long, arduous periods of time with the sole object of others' well-being. So it has been said in Arya- sraddhabaladhana: "For the well-being of sattvas through 'rnahakaruna', there is no joy which a bodhisattva does not
renounce. " In this manner, by engaging himself in the most difficult situations and by collecting Csambhara)" merit quickly, he attains 'sarvajfiata '. Therefore, the root of all Buddha-dharmas is 'mahakaruQ. a'. " It was through holding on to 'rnahakaruna' that Lord Buddha, after attaining 'sarva-
jfiata ', continued to work for the whole world. The Lord's 'mahakaruQ. a' is thus the very reason for the Lord not enter-
ing 'nirvana'.
It, i. e. 'rnahakaruna", is (born from and) augmented by constantly reflecting in the mind over the sufferings of beings. All 'sattvas ' are suffering from the three-fold pain" of dukhas rampant in the three worlds', 14 - (reflecting) like this one should fix one's thought on all beings. The Lord has
described how hell-beings continue to suffer for long periods from such tortures as fire-burning; so also 'pretas'," through suffering from dukha-fire with extreme hunger and thirst, get emaciated in body and suffer terribly for a hundred years even; such as these have not had even spittal to lick at. Thus has, stated the Lord. Beings born even as 'tiryakas'" are seen to experience great suffering through mutual anger, killings,
beatings and torturing etc. For example, some have their bodies made helpless through piercing of ears, beatings and lashing and they are made to suffer by all and sundry. Their bodies get exhausted and fatigued by their having to carry loads unwillingly. Some, living in the forest, may also be
searched out and killed even though they may be innocent. Some, out of mutual fear, are constantly running about here and there with minds disturbed.
Their sufferings too seem to be endless. Hell-tortures can be witnessed even during human existence, because here also things like the amputation of a thief's limbs, consignment to the scaffold and the tying down of hands and feet etc. are
BHA VANAKRAMA-I
15
nothing but hell-tortures. Those who suffer from penury are experiencing the dukhas of hunger and thirst like 'pretas'. Those who as servants have subordinated their thoughts to others and those who are tortured after being over-powered by the powerful suffer from the tortures of beating and tying like' tiraykas'. So also are immeasureable the dukhas of beings during journeys and from mutual deceit and beatings, and from union with and separation from the unloved and the loved ones respectively. The affluent ones who are considered to be happy are also liable to lose their property submerged as they are in the midst of extremely evil eyes, and owing to the accumulation of many 'klesas' and 'karmas' which are causal to the experiencing of hell-tortures, they are like trees on the edge of a waterfall and are, in the ultimate sense, unhappy being in the midst of the causes of dukha.
Even gods do not have mental composure" so long as they wander in the realm of 'kama' or desire because their minds, aflame with the raging fire of desires, are unclean and mad. What happiness can be there for these so poor in the joys of the wealth of tranquillity ? 18 What happiness can be there for them, i. e. gods, who are overcome by the constant fear of a fall (from their god-state) ? Those who, for some period (of their existence) move about jn visible and invisible states (that is, with form and without form) also, though free for a while from the tortures of suffering, ultimately suffer/ from the dukha of evil consequences leading to hell-tortures owing to their not having overcome the 'anusayas"? from a 'kamavachara? " conduct. Thus all human beings and gods owing to their subordination to 'karma klesas' ,~are suffering from the dukha of 'samskara-dukha'. "
In this way the whole world is wrapped around by a wreath of dukha-fire; so seeing and thinking 'just as I do not like suffering so also don't others', one should generate a feeling of compassion for all beings. First of all such 'bhavana' or contemplation should be cultivated towards friends, keeping in mind the aforesaid experiences of dukha or suffering.
? 16 BHAvANAKRAMA
BHAvANAKRAMA-I 17
Then, with a mind introvert and staid, one should contemplate like this: 'there is not a single 'sattva' in this beginning-less world who has not been related to me a hundred times'; in this manner contemplate on ordinary beings. When compassion similar to that for one's friends is also generated for common beings, one should through 'chitta-samata>'ormentalequalitycontemplateonone's enemies also. When one is as much concerned-" for one's enemies as for one's friends one should generate identical 'bhavana ' or feeling for all the beings in all the ten directions
one after the other. When the spontaneous desire to remove the dukha of all the sattvas like one would that of one's own dear child is generated, it (i. e. the desire) becomes 'nispanna" or staid and is designated as 'mahakaruna ' as has been described in Aksayamati-sutra. This sequence of 'kripa' bhavana or the contemplation of compassion has been described by the Lord in the Abhidharma sutras etc.
Through the force of the practising of such compassion and the vow of uplifting all 'sattvas ', bodhichitta 26 is
spontaneously born as importunate" for 'annuttar-samyaka- sambodhi' . 28
As has been said in Arya Dasa-dharma-sutra. "Seeing that the beings are unprotected, unsheltered and homeless one should fix one's mind in 'karuna' so that 'anuttara samyaka- sambodhi' is generated. " Even though 'bodhichitta is generated in a bodhisattva through another's adherence to 'samyaka '29still bodhichitta generated in a bodhisattva through the on-rush of compassion is far superior as stated in
Arya-Tathagata-jfiana-mudra. Samadhi by the Lord. He (the Lord) has said that such bodhichitta is highly beneficial in the world even without 'pratipatti'. 30As has been mentioned in Maitreya-Virnoksa. "0 kulputra! just as a broken 'Vajra- ratna'31 superimposes itself on the best of gold ornaments but still retains its identity and removes all want, similarly, 0 kulputra! the 'Vajra-ratna ' of the generation of mind for the attainment of 'sarvajnata ',32even if not accompanied by 'pratipatti', superimposes itself on the gold ornaments of the
'gunas'P of a 'sravaka" and a 'pratyeka-buddha'r" it does not abandon 'bodhichitta' and also removes the wants of the world. "
He who cannot be fully and in every manner educated in the 'paramitas-" should also cultivate bodhichitta, because by holding on to 'upayaya'j? great benefits accrue. As has beensaidinArya-rajavavadaka-sutra:"0king! asyouarea great doer and can do a lot, it is not possible to educate everyone in every way from 'dana-paramita-" to "prajfia- paramita"? so you should constantly re-capitulate', mentally visualise and contemplate on your desire for and faith in prayer and determination or vow" for 'samyaka sambodhi' while walking, stopping, sitting, sleeping, waking, eating, drinking, recollecting all the 'kusala-mulas" or root-merits of the Buddhas, bodhisattvas, pratyeka-buddhas, arya- sravakas, common people, your own of the past, of the present, of the future, and commend them (i. e. kusala miilas), After 'anumodana'P or commending, offer it again to the Buddhas, bodhisattvas, pratyeka-buddhas, arya-sravakas through worship and, after offering, make them common= for the common people. Then transform into 'anuttara- samyaka-sambodhi' all 'kusalas' or merits practised thrice everyday for the attainment of 'sarvajfiata' by sattvas and for the fulfilment of all Buddha-dharmas. " Thus will you, 0 King! having becometpratipanna ' or realised, rule (your kingdom). You will/not have to abandon governance and you will also accomplish 'bodhi-sambhara" or accumulation of bodhi. " He further added: "as the fruit" of your root-merits of 'samyaka-sambodhi', many times you were born among gods, many times among men and during all your godly and human births you will be a ruler. " Thus said in detail.
Bodhichitta, which is the essence of 'pratipatti' or attainment, has been proved to be immensely fruitful. As has been said in Arya-veerdatta-pariprichha: "If the' punya' which is attained from bodhichitta is handsome, it will fill the entire 'akasa-dhatu" and overflow it. " "A person offers as many 'buddha-ksetras':" full of gems as the sands of the
? 18
BHAVANAKRAMA
BHAVANAKRAMA-I Aksyamati-ratnamegha-sutra.
19
Ganga to the Lords, another with folded hands bows his mind (asking) for bodhi; the latter worship is superior because it has no end. " says Arya-gandavyliha: "0 Kulputra! bodhichitta is the seed of all Buddha-dharmas". This in detail. "That bodhichitta is of two kinds, "pran idhi t-ch itta r" and 'prasthana-chitta'i'" that is, the mind that is fixed on the goal and the mind that is actually treading the road to bodhi. o Kulaputre! such beings are rare in the world who fix their mind in 'anuttara-samyaka-sambodhi, rarer even are beings who have ventured on the path of 'anuttara-sarnyaka- sambodhi'. May I become a Buddha for the well-being of the whole world; - such a preliminary prayer by the practitioner is called 'pranidhi-chitta ' or fixing of the mind from the moment one holds the vow (,samvara')51 and enters 'sambhara '>' or accumulation (of bodhi), it is termed as 'prasthana-chitta' or the journeying mind.
,Samvara' has to be received from other powerful and learned and 'samvara'-attuned kalyan-mttras. >' In the absence of a favourable 'grahaka' or recepient (or giver? ), bodhichitta should be generated by visualizing the Buddhas and the bodhisattvas as did Arya Manjusri by becoming Arnbara-raja. >' A bodhisattva who has so generated bodhichitta himself practises "dana ' etc. by giving and engages in 'pratipatti' knowing that if one does not oneself give away one cannot (exercise) control (over) others. And, there is no attainment of bodhi without 'pratipatti' or the knowledge of the eight-fold path.
As has been said in Arya-gayasiq;a, "The bodhisattvas with 'pratipatti' achieve bodhi and not those without "pratipatti".
It has also been stated in Arya-samadhi-raja: "0 Kurnara! you should thus-wise instruct yourself: 'I shall possess the essence of 'pratipatti. ' What for thus? Because, o Kumaral for one possessing the essence of 'pratipatti', 'anuttara-samyaka-sarnbodhi' is not difficult to attain. "
The "pratipatti ' of the bodhisattva along with the differentiation of 'paramita', 'apramana"" and 'sarngraha- vastu '56 etc. has been described in detail in sutras like
When a bodhisattva has to learn even such material subjects as 'silpa. ';" what then to speak of transcendental dhyana etc. ? Otherwise, how will he fulfil all
his commitments towards sattvas? Hence, in brief, the 'prajfia ' and 'upayaya" of a bodhisattva are neither only 'prajfia' nor only 'upayaya' alone. As has been said in Arya Vimala-kirti-nirdesa: ," prajfia ' without' upayaya ' and "upayaya ' without "prajfia ' are a bondage for the bodhisattva. " 'Upayaya' (means) with 'prajfia' (wisdom) and 'prajfia ' with 'upayaya' are described as release. It is also said in Arya-gayasirsa: "In brief, these are the two paths for a bodhisattva. Equipped with this twin path, the 'rnaha-sattva' bodhisattva will soon be linked with 'anuttara-sarnyaka- sambodhi' or supreme enlightenment. What are these two? These are 'upayaya ' and 'prajfia'.
Here, leaving aside the Perfection of Wisdom, all others such as the perfection of 'dana ', 'samgrah-vastu '59etc. , "ksetra-parisudh. i'j'" 'mahabhoga ', 'bahu-parivara-samp- ata'," 'sattva-paripaka ntrmana'? - etc. the collection of all these is called 'kusala upayaya' of meritorious effort. By thus differentiating through discrimination proper 'upayaya' and by properly fulfilling one's own and others' objectives, one does not contract 'samklesas" just as when mantra-sanctified poison is taken (and no harm comes). And, thus has it been expostulated in the sutra: "Upayaya is the knowledge of
'sarngrah'j'" 'prajna ' the knowledge of differentiation or discrimination/? " It is said in Arya-sradha-baladhana: "What is the skill in upayaya? It is the acquisition of all dharmas. What is 'prajfia'? It is the skill in analysing all dharmas," Both these - 'prajfia' and 'upayaya' and not 'prajria' alone or 'upayaya' alone have always to be practised even by bodhisattvas who have entered the 'bhumis'i'" because a bodhisattva's proper conduct in the "paramitas ' or perfections in all the ten
'bhumis'f? has been taught in Dasabhurnika etc.
Of a bodhisattva who roams calmly in the eighth'" 'bhumi', 'vyuthana'f" (from it) is opposed by the Buddhas.
This is understandable when the following (injunction) is
? 20 BHAvANAKRAMA
BHAvANAKRAMA-I 21
o Kulaputral observe the illimitable expanse," the illimitable beings" and the analysis of illimitable dharma varieties" in all the ten directions. Count them and generate Tathagata's 'abhinirhara ' or kusala-appropriation in the same manner. o jina-putral to a bodhisattva who has attained this kind of 'bhumi ', Lord Buddha closes the doors of accumulation ('abhinirhara') which are prominent, numberless and of unlimited 'jnana ', the abhinirhara ' doors" of knowledge through which, by means of the divisions of unlimited knowledge, they generate 'abhinirhara karma t. ? " 0 jina- putra! you have to achieve 'adhimukti"? you have to achieve 'avabodha'? " - final release and enlightenment. I commend it to you, jinaputral I say it to you. If the bodhisattva is not made to enter the doors of the accumulation of 'sarvajnata- jfiana'? ' he will there (Le. at that stage) enter 'parinirvana'"? and the work of all sattvas disintegrate. WI" Thus has it been propounded in detail. Whatever has been propounded in Arya Vimala-kirti-nirdesa and Gayasirsa is in contradiction of this, that is, the aforesaid postulate, because it has been dealt with these in a general sense only.
studied: "therefore, 0 jina-putra! of a bodhisattva who is established in this 'achala'? ? stage and in the collected force of his earlier fixation or 'prani-dhana' and in the fundamental source of dharma," Lord Buddha calls a 'finis' (upasamhara)" to his previously acquired knowledge and He thus addresses him, "well done, well done, 0 Kulputra! This 'paramartha ksanti'73 is for pursuing all Buddha-dharmas. However, o Kulaputra! even so, that intellect which comprises ten 'balas? ' and four qualifications" and is regarded as Buddha dharma's wealth is still not yours. So, yoke yourself into a search for the glory of that Buddha dharma; start effort; do never leave this doorway of 'ksanti', Even then, 0 Kulaputra!
now that you have attained this 'santi-vimoksa-vihara'76 you
must think of and own up those ignorance-common folks
who, in their restless, disturbed state indulge in varying
'klesas' and whose minds are dogged with many arguments
and counter-arguments. And again, 0 Kulputra! remember
your earlier vows to make available to 'sattvas' a state of no
worry through (the cultivation of) true 'jfiana '. 77This,
o Kulaputra! is the dharmata" of all dharmas. Whether or not
Tathagatas" are born, this state"of 'dharmata' and 'dharma-
dhatu"? staysjustas'sarva-dharmasunyata? "and'sarva- vaipulyaisalsooppositetotheabove. Itissaidtherein:
dharrnanu-plabdhi," i. e. the emptiness of all phenomena and the non-true existence of all phenomena. Not only are Tathagatas affected by it but even 'sravakas' and 'pratyeka- buddhas attain to this 'avikalpa-dharmata'<' or the true nature of 'dharrnata' understanding. "
"Again, 0 kulaputra! observe the inmitable'" quality of our body, of our 'jnana ', of 'buddha-ksetra ', of the accurnulation'" of knowledge, of our aura'" and of the immaculate purity of speech. " You too should generate similar accumulation (of kusala in various 'bhurnis'). This sole effulgence, 0 Kulaputral is the transcendental" glow in all dharmas. 0 Kulaputra! such effulgences of Tathagatas are infinite;" eternally? " born, eternally-Iinked. ? ' countless, numberless, un-provable, inimitable, matchless. Generate accumulation (of 'kusala ') in order to understand them. Also,
"0 Manjusril the 'avarana '"? ' or cover of 'prattksepa'" karma' or negating actions of true dharma is very subtle. He who generates 'sobhana'? ' sanjfia ' or fair cognition and he who generates 'asobhana! " sanjfia ' or unbecoming cognition in the Tathagata-propounded dharma, - both retard'P" the true dharma. Such 'dharrna-pratiksepa' is tantamount to a rebuttal of Tathagata. " So saying at length, he again said: "0 Maitreya! to a person who properly"? cultivates the Six Perfections for 'a bodhisattva's sambodhi or enlightenment, the ignorant ones will say, 'a bodhisattva should learn only 'prajfia-paramita,' what with other perfections? ' They regard the other 'upayaya-paramita'I'" as taboo. How do you regard this, 0 Ajita? l09Was that Kasiraja"" a fool to have given away his flesh in lieu of that of the pigeon to the preying falcon? 'No, my Lord,' said: Maitreya. '! ' The Lord said, '0 Maitreya! did
Whatever has been said in Arya-sarva-dharma-samgrah-
? 22 BHAVANAKRAMA BHAVANAKRAMA-I
23
those kusal-rnulas or root-merits (meritorious practices) pertaining to the Six Perfections, which I garnered while practising the conduct of a bodhisattva do me harm? ' Maitreya replied, 'not at all, my Lord! ' The Lord continued, '0 Ajita! you have practised the proper vows of 'dana-paramita' for sixty 'kalpas'. 112If even you practise 'prajfia-paramita' for sixty 'kalpas,' those ignorant ones will again say, 'a single 'naya '! " or path can lead to bodhi; for example, 'sunyata naya' or the path of emptiness', thishas been said in detail. It is also mentioned in Vairochanabhi-sambodhi: 'This 'jfiana'
f 'sarvajfiata' has 'karuna ' or compassion as its root, it is the 'hetu' or cause of 'bodhichitta ' and is the end':" of 'upayaya'. Therefore, bodhisattvas should always practise both of them. "
This also proves that the Tathagatas are never installed-" in 'nirvana'. So also the Lord will not stay put in 'nirvana' by accepting the wealth of the fruit of such grand enjoyments: "rupa-kaya";! '? "ksetra '! "? and "parivara T'" attained through the efforts of 'dana ' etc. ; nor will these be their station in 'samsara ' owing to the total removal of all their delusion,'! " for 'viparyasa ' or delusion alone is the root of cyclic existence. This 'pratipatti' or realisation born of "prajfia" and 'upayaya ' will aid the stoppage of the consequences+" of superimposition! " and contradiction'P and, give birth to the 'rnadhyama marga' or the Middle Way, because "prajfia ' prevents the consequences of super- imposition and 'upayaya ' prevents the consequences of contradiction. Hence it is said in Arya-dharma-samgeeti: 'Lord Buddha's attributes+" and their expressionl" are conducive to the creation of 'rupa ' - kaya or physical form and not unto the 'abhisamaya'125 of 'dharma' - kaya'126 or subtle form. Again the generation! " or creation affected by the Tathagatas through 'prajfia ' and 'upayaya ' should be followed or pursued in preference to other factors. "
Again, it has been said: "Those who regard dharma as a mere boat should give up dharma too; of course, before that adharma must also be forsaken. " This has been said in order
that belief in opposing or contrary dharmas is abolished and not that no support be taken for the realisation of the objective. Hence, it has been said: "dharma should be accepted but not stuck! " to. " It means that it should not be accepted from the wrong! " end or contrary approach. Whatever has been said about the material fruits of 'dana' etc. has been said only about the 'dana' practised as aforesaid by
people without 'prajna' and for those who are satisfied with it as such, in order to encourage them to practise further root merit, otherwise, it would go contrary to all that has been earlier said in Arya-vimala-kirti-nirdda etc. Thus it is established that 'prajfia ' and 'upayaya ' should both be cultivated. So 'dana-paramita' etc. accompanied by 'prajfia' (wisdom), alone and in no other manner attain an identity, a designation. P? Therefore, one must strive for the generation
of 'prajfia' for sanctifying 'dana' etc. through absorption in
'samadhi' . 131 132
Now, 'srutamayi prajfia ' should be generated first.
Through it one grasps the meaning of 'agama'. 133 Then, through 'chintamayi'" prajfia ' one pierces or analyses the Inrelltgible'" and the dubiousv" meanings. Deciding in this manner one should contemplate on real'F and not unreal':" connotation, otherwise true cognition or ultimate knowledge will not dawn owing to contemplation on the contrary aspect and non-refutation, of doubt. P? In that case, 'bhavana ' will become meaningless as in the case of 'tirthikas '. 140 As the
Lord has said in Samadh iraja also: "If one perceives "nairatrnya T" in all dharmas and, so perceiving, one practises 'bhavana ' or meditation, it will become the 'hetu' or cause of nirvana-fruit; other causes are no-wise for 'santi' or
peace. "
Hence, by means of contemplative wisdom and analysis
through logic and scriptures, one must meditate on the true nature of 'bhutas'. That all things, in the ultimate sense, are non-existent'" has been concluded on the basis of logic and scriptures. As has been stated in the scripture called, Arya- dharma-samgiti: "non-generation alone is true; other dharmas
? 24
BHA. VANA. KRAMA
BHA. VANAKRAMA-I
25
like generation 143are not true. " It is stated as being in accordance with 'paramartha' or the ultimate meaning. Non- generation (i. e. non-true existence) is true. However, in the ultimate analysis, there is neither 'utpada ' (generation or being) nor 'anutpada ' (non-generation or non-being), because that or 'paramartha ' is beyond all classification or label. Again, it is said in the same scripture: "0 kulputra! the attitude or position of the world is dependent on relying! " on 'utpada ' (generation or being) and 'nirodha' or cessation' (non-being). Therefore, the supremely compassionate Tathagata, in order to abolish the world's areas of fear had said for practical reasons, that 'there is birth, there is cessation', and certainly not (for the reason) that, in the ultimate sense, any dharma is born. " It is stated in Arya- Buddha-samgiti also: "What is the query about 'yonisa ',145 what 'yoni? '146It has been said that non-generation is 'yoni' and the query about it is 'yonisa prichha. ? "" And, again: all dharmas are 'chakara! " mukha' because they are without beginning without cessation; also, all dharmas are 'abhava- mukha'"? because they are void or empty by nature. "
Arya-satya-dvya-vibhaga also states: "the commonality of 'anutpada ' or non-generation is the commonality of all dharmas or phenomena. " Prajfia-paramita says: "0 Subhuti, form is devoid of the 'svabhava' (self-existence) of form just as the bounds of 'vijfiana ' (discriminatory cognition) are devoid of the (true) self-existence or svabhava of 'vijnana ' owing to the emptiness of all self-nature. " Hastika-ksya also states: "nothing exists whose generation or birth is possible. Ignorant people look for the possible from the impossible dharmas. " H has been said in Pita-putra-samagama: "all dharmas during the three times (past, present and future) have been identical. All dharmas were 'svabhava-rahita' or without true self-existence in the past and are so in the present also. " Thus should it be examined through 'agama ' (scriptures). It is not possible for others to refute such conclusions from the scriptures through logic established. So, examining through logic must be done.
Now about logic, briefly. Is the generation of 'bhavas ' (things, phenomena, etc. ) without cause or with cause? It cannot be without cause because it is occasionally noticeable. In the absence of any reliance on 'karana ' or cause and because of the (intervening) interval, why should not things generate (themselves) always and everywhere as if in
'utpada-kala ' or an era of creation? If there is no interval from the time of non-generation, there will be no generation (of things) even at the time of generation. Thus there is no generation without cause. There is no generation with cause either. There can be no creation or being from an imaginary, permanent 'hetu' like an 'iswara'P" as believed by tirthikas'
(heretics) because creation is noticeable (as occurring) at intervals ('kramasa'). Of 'avikala "? ' or constant causes the result cannot be occasional owing to its nirapeksattvata'? or (independent) constancy. 'Iswara', etc. being self-competent need not depend on any other (cause) for. assistance as he is permanent. There need be no dependence for the independent. These 'Iswara' etc. being devoid of omnipotence
are non-existent in essence like the son of a barren woman. A thing having capacity for 'artha-kriya'l53 is incapable of generating any act in an occasional sequence as has been already discussed. There is no simultaneous creation either, because, by creating everything at the same time, if it can repeat such creation later on also then, owing to a repetition of its omnipotent nature, there will arise the possibility of the
creation of things as before. If there is no repetition and the
previous nature is abandoned, the possibility of 'anityata' or
impermanence would arise.
Hence, nothing by the designation of 'nitya' or
permanent exists. The Lord has said, "There is a super- irnposition" of 'asata'! " (the non-existent). Belief in such artificial or non-existent things as 'akasa',15(, 'nirodh'"? and nirvana (space, cessation and release), etc. is super- imposition. " Therefore, there is none of the creation or
"utpada ' from 'nitya' or permanence; neither is there any from 'anitya' or impermanence, because owing to the
? 26 BHA vANAI<RAMA
nothingness of these during the past and the future no creation is possible from them; otherwise too, it would be a creation without cause or 'hetu'? As there is no creation in similar or dissimilar times, there can be no creation from the present time also. Thus there is no simultaneity of generating time; otherwise, for causal reasons, it will give rise to simultaneity of generation or creation also. There is no generation from variation in time either, because if it takes place - after a difference in time, there could be generation in the past also. If, in regarding creation as from 'avyavadhana'P" or non-interval, interval occurs, all 'ksanas' or moments will merge into one 'ksat)a'159 and, in
consequence, a 'kalpa ' will (also) squeeze into 'ksana' just as the linking of atoms in all directions will reduce the 'pinda '160 or mass also to a mere atom. Linkage with a single part makes
a moment alive (savayava). '? ' Things are not self-created either owing to this premise being at par with the non-cause postulate and the concept of the creator being self- contradictory.
Acharya Kamalashila (9th century CE), a disciple of Shantarakshita, was the first Indian scholar to live and compose his writings in Tibet. Bhavana-krama (Stages of Meditation) is one such work. It comprises three parts which were probably written at different times. The focus of Bhavana-krama is the cultivation of meditative concentration and special insight. It details the sequence of meditational practices essential for understanding the true nature of phenomena.
While Tibetan and Sanskrit editions of Bhavana-krama have been in existence for centuries, no English translation of this remarkable classic was readily available. Therefore, in response to my own suggestion, Professor P. N. Sharma has undertaken the task of translating it into English. I am confident that whether they have an academic and historical view of the transmission of Buddhism to Tibet or a wish to put these teachings into actual practice, English readers will find this translation of great value. -:>>:':
. ISBN 81-86471-15-4
Published by P. K. Gael for Aditya Prakashan, F-14/65, Model Town II, Delhi - 110 009 and printed at Rajkamal Electric Press, Delhi - 110 033.
November 5,1996
. ,
I I
"
? ACKNOWLEDGEMENTS
CONTENTS
? 1 . Introduction . 9
? ? 2. Bhavanakrama-I
13
? -3. Bhavanakrama-Il
51
? 4. Bhavanakrama-Ill
77
? 5. Glossary-I
101
? 6. Glossary-II
117
? 7. Glossary-III
123
My profoundest gratitude is due to His Holiness the Dalai Lama for assigning the work of translation to me and for gifting a copy of BHA. VANA-KRAMA from his personal library. Thanks are also due to my friend, Gyatsho Tshering, Director, Library of Tibetan Works and Archives, Dharamsala, for making available to me library facilities including xeroxing of the MS and to the staff of LTW A for their assistance and cooperation.
Thanks are also due to Mr. Pradeep Goel, Aditya Prakashan, publisher of this book.
Author
"
?
? TRANSLATOR'S NOTE
INTRODUCTION
Kamalasila is one of those distinguished acharyas who went to Tibet from India, stayed there and wrote scholarly treatises on Buddha dharma. His historic debate with and victory over the Chinese monk, Hoshang, is considered as a landmark in the annals of the spread of Buddhism in Bod. 'Bhavana-krama' is one of his more important writings and comprises three chapters. Fortified with extensive quotes from innumerable sutras, it delineates the 'krama. ' or se- quence of meditational practice a seeker should undertake in order to attain 'sarvajfiata ', the true knowledge of things.
Whereas the first and the third chapters had for long been extant in Sanskrit, the second chapter was available in Tibetan version alone. It was left to Prof. Gyaltsen Namdol of the Central Institute of Higher Tibetan Studies, Varartasi to render the second chapter back into Sanskrit from Tibetan. The Institute brought out the complete version along with the Tibetan and Hindi translations. The present work is the first- ever English rendering from original Sanskrit done at the
suggestion of His Holiness the Dalai Lama, the great Compassionate One, to whose gracious and constant blessings I can never adequately match my humble gratitude.
Padmasambhava, Santaraksita, Dipankara Srijfiana and Karnalasila together make the foursome of the great masters who made the Dharma what it came to be in Tibet. To Santaraksita and Kamalasila - the teacher-pupil duo - goes the credit of propagating, preaching and developing Buddhism in Bod in all its varied nuances, thus lending it purity, originality and authenticity.
Kamalasila wrote his 'Bhavanakrarna ' in Tibet itself, keeping in view the special requirements of his Tibetan audience. Hence, his style here is that of a lucid prose-writer who deliberately clothed his lofty and abstract theme in simple, intelligible Sanskrit which is quite different from his diction in other works.
'Bhavanakrama' is the first-ever Sanskrit text written by any Indian acharya on the soil srTibet. With the passage of time, copies of Bhavana-krama manuscripts dwindled in the monastic libraries of the country as the study of Sanskrit declined. The second chapter in original totally disappeared and whatever manuscripts remained became truncated. Of course, the Tibetan version continued to be extant in its entirety. Prof. Tucci retrieved Chapter I from Tibet and Chapter III from Russia in original Sanskrit and he published the two in Roman script.
Not much, by way of biographical information on Kamalasila, is on record. He appears to have visited Tibet during the reign of Trison-De-tsen, the 37th King (742-798 A. D. ), who invited, among others, Acharya Santaraksita of Nalanda and later Padmasambhava from Urgyan to Tibet. The latter succeeded where the former had failed; the Tibetans took readily to the teachings and practices of the 'rnahasiddha' rather than to the intellectual scholasticism of Santaraksita who went back to India only to return later and leave his mortal coil on the soil of Tibet after many years of missionary work. Before Santaraksita died, he had predicted, it is said, that a time would come when the Indian and
Dharamsala
Parmananda Sharma
? 10
Chinese schools would come into sharp conflict on the concepts of gradual and instant enlightenment as respectively advocated by the two sides. So he had instructed that when the exigency arose Kamalasila,? his able pupil from Nalanda, should be invited to defend the Indian point of view about the interpretation of Siitra. A religious debate was arranged between acharya Karnalasila and Hoshang, the Chinese monk. It was held at Samye and covered a period of two years 092-794 A. D. ). The Chinese Hoshang was defeated and the king, himself a great scholar, declared Kamalasila the victor. To mark the great Indian acharyas triumph, a royal proclamation was also issued in letters of gold inscribed on blue paper. This document was ordered to be preserved as a court document. The main features of the proclamation were as historic as the occasion that had led to it; the Three Gems Ctrl-ratna ') to be never abandoned; monasteries to be maintained and supported; all succeeding kings and members of royalty to uphold the Proclamation. Ministers and princes and army commanders took oaths of loyalty to the document of which thirteen copies were made for record. Feasting, singing and dancing festivities followed in which the royal family, including the king, cabinet members and other high dignitaries participated. The king even composed a poem to mark the occasion. -
With great toil have I gathered the treasure and I am happy to spend without measure in spreading the faith of the Buddha, gleaned from the land of India,
It was in Tho-tho-ri Nyantsen's reign that The Secret first here came; translated in Songtsen Gampo's time, it has become established in mine.
It is said that the Chinese circles felt extremely piqued over their defeat; it was a total loss of face for them. They were not
the ones to take their defeat sportingly; their hired assasins murdered the acharya in cold blood. The great teacher's tragic death broke the king's heart who too passed away soon after.
BHAVANAKRAMA
INTRODUCTION
11
? BHAVANAKRAMA - I
I shall briefly describe 'bhavanakrarna" or the sequence of meditation in accordance with the rules of conduct prescribed for an 'adikarmika" in the Mahayana Sutras.
Those desirous of attainingtsarvajfiata" speedily should, in essence, try to practise these three things: "karuna ',4 'bodhichitta'5 and 'pratipatti'. "
Knowing that 'karuna ' is the basic root of all dharma practices of Lord Buddha's teachings, it should be contemplated or meditated upon at the very outset. As has been said in Arya-dharma-sangeeti: "So the bodhisattva mahasattva Arya Avalokitesvara said this to Lord Buddha, '0 Lord! a bodhisattva should not receive instruction in various dharmas. If he thoroughly practises a single dharma with devotion, all other dharmas will be his. Now, what is that single dharma? It is 'rnaha-karuna'. Through 'rnaha-karuna' all other Buddha dharmas? are in the palm of a-bodhisattva's hand, o Lord! just as where-so-ever a 'chakravartin' ruler's chakra- jewel moves, there do his mighty armies, so also, 0 Lord! where-so-ever a bodhisattva's 'rnahakaruna' goes, thither do all Buddha dharmas follow. 0 Lord! just as all other senses function so long as life-breath stays so also as long as mahakaruna stays all other dharmas for the bodhisattvas are generated' . "
It has been said in Aryaksya-mati-nirdesa: "moreover, o bhadanta," Sharadavati's son! the bodhisattvas' 'mahakaruna' is inexhaustible. And, how is it so? Because, it is 'purvangama'," o bhadanta Sharadavati's son! just as breathing in and breathing out is the 'purvagami? ? or precursor of life-breath, so also in Mahayana, a bodhisattva's 'mahakaruna' is a pre-requisite for the collection of 'punya' or merit". Also, in the Arya-gaya- sirsa: "0 Manjusril What is the beginning of the conduct of bodhisattvas and what their adhisthana ? 1l""Manjusri replied '0 Deva-putra! the beginning of a bodhisattva's conduct is 'rnahakaruna' and its adhisthana the beings. "
By it, i. e. 'rnahakaruna ', inspired the bodhisattvas, with
? 14 BHA vANAKRAMA
little concern for themselves, work assiduously for collecting merit through long, arduous periods of time with the sole object of others' well-being. So it has been said in Arya- sraddhabaladhana: "For the well-being of sattvas through 'rnahakaruna', there is no joy which a bodhisattva does not
renounce. " In this manner, by engaging himself in the most difficult situations and by collecting Csambhara)" merit quickly, he attains 'sarvajfiata '. Therefore, the root of all Buddha-dharmas is 'mahakaruQ. a'. " It was through holding on to 'rnahakaruna' that Lord Buddha, after attaining 'sarva-
jfiata ', continued to work for the whole world. The Lord's 'mahakaruQ. a' is thus the very reason for the Lord not enter-
ing 'nirvana'.
It, i. e. 'rnahakaruna", is (born from and) augmented by constantly reflecting in the mind over the sufferings of beings. All 'sattvas ' are suffering from the three-fold pain" of dukhas rampant in the three worlds', 14 - (reflecting) like this one should fix one's thought on all beings. The Lord has
described how hell-beings continue to suffer for long periods from such tortures as fire-burning; so also 'pretas'," through suffering from dukha-fire with extreme hunger and thirst, get emaciated in body and suffer terribly for a hundred years even; such as these have not had even spittal to lick at. Thus has, stated the Lord. Beings born even as 'tiryakas'" are seen to experience great suffering through mutual anger, killings,
beatings and torturing etc. For example, some have their bodies made helpless through piercing of ears, beatings and lashing and they are made to suffer by all and sundry. Their bodies get exhausted and fatigued by their having to carry loads unwillingly. Some, living in the forest, may also be
searched out and killed even though they may be innocent. Some, out of mutual fear, are constantly running about here and there with minds disturbed.
Their sufferings too seem to be endless. Hell-tortures can be witnessed even during human existence, because here also things like the amputation of a thief's limbs, consignment to the scaffold and the tying down of hands and feet etc. are
BHA VANAKRAMA-I
15
nothing but hell-tortures. Those who suffer from penury are experiencing the dukhas of hunger and thirst like 'pretas'. Those who as servants have subordinated their thoughts to others and those who are tortured after being over-powered by the powerful suffer from the tortures of beating and tying like' tiraykas'. So also are immeasureable the dukhas of beings during journeys and from mutual deceit and beatings, and from union with and separation from the unloved and the loved ones respectively. The affluent ones who are considered to be happy are also liable to lose their property submerged as they are in the midst of extremely evil eyes, and owing to the accumulation of many 'klesas' and 'karmas' which are causal to the experiencing of hell-tortures, they are like trees on the edge of a waterfall and are, in the ultimate sense, unhappy being in the midst of the causes of dukha.
Even gods do not have mental composure" so long as they wander in the realm of 'kama' or desire because their minds, aflame with the raging fire of desires, are unclean and mad. What happiness can be there for these so poor in the joys of the wealth of tranquillity ? 18 What happiness can be there for them, i. e. gods, who are overcome by the constant fear of a fall (from their god-state) ? Those who, for some period (of their existence) move about jn visible and invisible states (that is, with form and without form) also, though free for a while from the tortures of suffering, ultimately suffer/ from the dukha of evil consequences leading to hell-tortures owing to their not having overcome the 'anusayas"? from a 'kamavachara? " conduct. Thus all human beings and gods owing to their subordination to 'karma klesas' ,~are suffering from the dukha of 'samskara-dukha'. "
In this way the whole world is wrapped around by a wreath of dukha-fire; so seeing and thinking 'just as I do not like suffering so also don't others', one should generate a feeling of compassion for all beings. First of all such 'bhavana' or contemplation should be cultivated towards friends, keeping in mind the aforesaid experiences of dukha or suffering.
? 16 BHAvANAKRAMA
BHAvANAKRAMA-I 17
Then, with a mind introvert and staid, one should contemplate like this: 'there is not a single 'sattva' in this beginning-less world who has not been related to me a hundred times'; in this manner contemplate on ordinary beings. When compassion similar to that for one's friends is also generated for common beings, one should through 'chitta-samata>'ormentalequalitycontemplateonone's enemies also. When one is as much concerned-" for one's enemies as for one's friends one should generate identical 'bhavana ' or feeling for all the beings in all the ten directions
one after the other. When the spontaneous desire to remove the dukha of all the sattvas like one would that of one's own dear child is generated, it (i. e. the desire) becomes 'nispanna" or staid and is designated as 'mahakaruna ' as has been described in Aksayamati-sutra. This sequence of 'kripa' bhavana or the contemplation of compassion has been described by the Lord in the Abhidharma sutras etc.
Through the force of the practising of such compassion and the vow of uplifting all 'sattvas ', bodhichitta 26 is
spontaneously born as importunate" for 'annuttar-samyaka- sambodhi' . 28
As has been said in Arya Dasa-dharma-sutra. "Seeing that the beings are unprotected, unsheltered and homeless one should fix one's mind in 'karuna' so that 'anuttara samyaka- sambodhi' is generated. " Even though 'bodhichitta is generated in a bodhisattva through another's adherence to 'samyaka '29still bodhichitta generated in a bodhisattva through the on-rush of compassion is far superior as stated in
Arya-Tathagata-jfiana-mudra. Samadhi by the Lord. He (the Lord) has said that such bodhichitta is highly beneficial in the world even without 'pratipatti'. 30As has been mentioned in Maitreya-Virnoksa. "0 kulputra! just as a broken 'Vajra- ratna'31 superimposes itself on the best of gold ornaments but still retains its identity and removes all want, similarly, 0 kulputra! the 'Vajra-ratna ' of the generation of mind for the attainment of 'sarvajnata ',32even if not accompanied by 'pratipatti', superimposes itself on the gold ornaments of the
'gunas'P of a 'sravaka" and a 'pratyeka-buddha'r" it does not abandon 'bodhichitta' and also removes the wants of the world. "
He who cannot be fully and in every manner educated in the 'paramitas-" should also cultivate bodhichitta, because by holding on to 'upayaya'j? great benefits accrue. As has beensaidinArya-rajavavadaka-sutra:"0king! asyouarea great doer and can do a lot, it is not possible to educate everyone in every way from 'dana-paramita-" to "prajfia- paramita"? so you should constantly re-capitulate', mentally visualise and contemplate on your desire for and faith in prayer and determination or vow" for 'samyaka sambodhi' while walking, stopping, sitting, sleeping, waking, eating, drinking, recollecting all the 'kusala-mulas" or root-merits of the Buddhas, bodhisattvas, pratyeka-buddhas, arya- sravakas, common people, your own of the past, of the present, of the future, and commend them (i. e. kusala miilas), After 'anumodana'P or commending, offer it again to the Buddhas, bodhisattvas, pratyeka-buddhas, arya-sravakas through worship and, after offering, make them common= for the common people. Then transform into 'anuttara- samyaka-sambodhi' all 'kusalas' or merits practised thrice everyday for the attainment of 'sarvajfiata' by sattvas and for the fulfilment of all Buddha-dharmas. " Thus will you, 0 King! having becometpratipanna ' or realised, rule (your kingdom). You will/not have to abandon governance and you will also accomplish 'bodhi-sambhara" or accumulation of bodhi. " He further added: "as the fruit" of your root-merits of 'samyaka-sambodhi', many times you were born among gods, many times among men and during all your godly and human births you will be a ruler. " Thus said in detail.
Bodhichitta, which is the essence of 'pratipatti' or attainment, has been proved to be immensely fruitful. As has been said in Arya-veerdatta-pariprichha: "If the' punya' which is attained from bodhichitta is handsome, it will fill the entire 'akasa-dhatu" and overflow it. " "A person offers as many 'buddha-ksetras':" full of gems as the sands of the
? 18
BHAVANAKRAMA
BHAVANAKRAMA-I Aksyamati-ratnamegha-sutra.
19
Ganga to the Lords, another with folded hands bows his mind (asking) for bodhi; the latter worship is superior because it has no end. " says Arya-gandavyliha: "0 Kulputra! bodhichitta is the seed of all Buddha-dharmas". This in detail. "That bodhichitta is of two kinds, "pran idhi t-ch itta r" and 'prasthana-chitta'i'" that is, the mind that is fixed on the goal and the mind that is actually treading the road to bodhi. o Kulaputre! such beings are rare in the world who fix their mind in 'anuttara-samyaka-sambodhi, rarer even are beings who have ventured on the path of 'anuttara-sarnyaka- sambodhi'. May I become a Buddha for the well-being of the whole world; - such a preliminary prayer by the practitioner is called 'pranidhi-chitta ' or fixing of the mind from the moment one holds the vow (,samvara')51 and enters 'sambhara '>' or accumulation (of bodhi), it is termed as 'prasthana-chitta' or the journeying mind.
,Samvara' has to be received from other powerful and learned and 'samvara'-attuned kalyan-mttras. >' In the absence of a favourable 'grahaka' or recepient (or giver? ), bodhichitta should be generated by visualizing the Buddhas and the bodhisattvas as did Arya Manjusri by becoming Arnbara-raja. >' A bodhisattva who has so generated bodhichitta himself practises "dana ' etc. by giving and engages in 'pratipatti' knowing that if one does not oneself give away one cannot (exercise) control (over) others. And, there is no attainment of bodhi without 'pratipatti' or the knowledge of the eight-fold path.
As has been said in Arya-gayasiq;a, "The bodhisattvas with 'pratipatti' achieve bodhi and not those without "pratipatti".
It has also been stated in Arya-samadhi-raja: "0 Kurnara! you should thus-wise instruct yourself: 'I shall possess the essence of 'pratipatti. ' What for thus? Because, o Kumaral for one possessing the essence of 'pratipatti', 'anuttara-samyaka-sarnbodhi' is not difficult to attain. "
The "pratipatti ' of the bodhisattva along with the differentiation of 'paramita', 'apramana"" and 'sarngraha- vastu '56 etc. has been described in detail in sutras like
When a bodhisattva has to learn even such material subjects as 'silpa. ';" what then to speak of transcendental dhyana etc. ? Otherwise, how will he fulfil all
his commitments towards sattvas? Hence, in brief, the 'prajfia ' and 'upayaya" of a bodhisattva are neither only 'prajfia' nor only 'upayaya' alone. As has been said in Arya Vimala-kirti-nirdesa: ," prajfia ' without' upayaya ' and "upayaya ' without "prajfia ' are a bondage for the bodhisattva. " 'Upayaya' (means) with 'prajfia' (wisdom) and 'prajfia ' with 'upayaya' are described as release. It is also said in Arya-gayasirsa: "In brief, these are the two paths for a bodhisattva. Equipped with this twin path, the 'rnaha-sattva' bodhisattva will soon be linked with 'anuttara-sarnyaka- sambodhi' or supreme enlightenment. What are these two? These are 'upayaya ' and 'prajfia'.
Here, leaving aside the Perfection of Wisdom, all others such as the perfection of 'dana ', 'samgrah-vastu '59etc. , "ksetra-parisudh. i'j'" 'mahabhoga ', 'bahu-parivara-samp- ata'," 'sattva-paripaka ntrmana'? - etc. the collection of all these is called 'kusala upayaya' of meritorious effort. By thus differentiating through discrimination proper 'upayaya' and by properly fulfilling one's own and others' objectives, one does not contract 'samklesas" just as when mantra-sanctified poison is taken (and no harm comes). And, thus has it been expostulated in the sutra: "Upayaya is the knowledge of
'sarngrah'j'" 'prajna ' the knowledge of differentiation or discrimination/? " It is said in Arya-sradha-baladhana: "What is the skill in upayaya? It is the acquisition of all dharmas. What is 'prajfia'? It is the skill in analysing all dharmas," Both these - 'prajfia' and 'upayaya' and not 'prajria' alone or 'upayaya' alone have always to be practised even by bodhisattvas who have entered the 'bhumis'i'" because a bodhisattva's proper conduct in the "paramitas ' or perfections in all the ten
'bhumis'f? has been taught in Dasabhurnika etc.
Of a bodhisattva who roams calmly in the eighth'" 'bhumi', 'vyuthana'f" (from it) is opposed by the Buddhas.
This is understandable when the following (injunction) is
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o Kulaputral observe the illimitable expanse," the illimitable beings" and the analysis of illimitable dharma varieties" in all the ten directions. Count them and generate Tathagata's 'abhinirhara ' or kusala-appropriation in the same manner. o jina-putral to a bodhisattva who has attained this kind of 'bhumi ', Lord Buddha closes the doors of accumulation ('abhinirhara') which are prominent, numberless and of unlimited 'jnana ', the abhinirhara ' doors" of knowledge through which, by means of the divisions of unlimited knowledge, they generate 'abhinirhara karma t. ? " 0 jina- putra! you have to achieve 'adhimukti"? you have to achieve 'avabodha'? " - final release and enlightenment. I commend it to you, jinaputral I say it to you. If the bodhisattva is not made to enter the doors of the accumulation of 'sarvajnata- jfiana'? ' he will there (Le. at that stage) enter 'parinirvana'"? and the work of all sattvas disintegrate. WI" Thus has it been propounded in detail. Whatever has been propounded in Arya Vimala-kirti-nirdesa and Gayasirsa is in contradiction of this, that is, the aforesaid postulate, because it has been dealt with these in a general sense only.
studied: "therefore, 0 jina-putra! of a bodhisattva who is established in this 'achala'? ? stage and in the collected force of his earlier fixation or 'prani-dhana' and in the fundamental source of dharma," Lord Buddha calls a 'finis' (upasamhara)" to his previously acquired knowledge and He thus addresses him, "well done, well done, 0 Kulputra! This 'paramartha ksanti'73 is for pursuing all Buddha-dharmas. However, o Kulaputra! even so, that intellect which comprises ten 'balas? ' and four qualifications" and is regarded as Buddha dharma's wealth is still not yours. So, yoke yourself into a search for the glory of that Buddha dharma; start effort; do never leave this doorway of 'ksanti', Even then, 0 Kulaputra!
now that you have attained this 'santi-vimoksa-vihara'76 you
must think of and own up those ignorance-common folks
who, in their restless, disturbed state indulge in varying
'klesas' and whose minds are dogged with many arguments
and counter-arguments. And again, 0 Kulputra! remember
your earlier vows to make available to 'sattvas' a state of no
worry through (the cultivation of) true 'jfiana '. 77This,
o Kulaputra! is the dharmata" of all dharmas. Whether or not
Tathagatas" are born, this state"of 'dharmata' and 'dharma-
dhatu"? staysjustas'sarva-dharmasunyata? "and'sarva- vaipulyaisalsooppositetotheabove. Itissaidtherein:
dharrnanu-plabdhi," i. e. the emptiness of all phenomena and the non-true existence of all phenomena. Not only are Tathagatas affected by it but even 'sravakas' and 'pratyeka- buddhas attain to this 'avikalpa-dharmata'<' or the true nature of 'dharrnata' understanding. "
"Again, 0 kulaputra! observe the inmitable'" quality of our body, of our 'jnana ', of 'buddha-ksetra ', of the accurnulation'" of knowledge, of our aura'" and of the immaculate purity of speech. " You too should generate similar accumulation (of kusala in various 'bhurnis'). This sole effulgence, 0 Kulaputral is the transcendental" glow in all dharmas. 0 Kulaputra! such effulgences of Tathagatas are infinite;" eternally? " born, eternally-Iinked. ? ' countless, numberless, un-provable, inimitable, matchless. Generate accumulation (of 'kusala ') in order to understand them. Also,
"0 Manjusril the 'avarana '"? ' or cover of 'prattksepa'" karma' or negating actions of true dharma is very subtle. He who generates 'sobhana'? ' sanjfia ' or fair cognition and he who generates 'asobhana! " sanjfia ' or unbecoming cognition in the Tathagata-propounded dharma, - both retard'P" the true dharma. Such 'dharrna-pratiksepa' is tantamount to a rebuttal of Tathagata. " So saying at length, he again said: "0 Maitreya! to a person who properly"? cultivates the Six Perfections for 'a bodhisattva's sambodhi or enlightenment, the ignorant ones will say, 'a bodhisattva should learn only 'prajfia-paramita,' what with other perfections? ' They regard the other 'upayaya-paramita'I'" as taboo. How do you regard this, 0 Ajita? l09Was that Kasiraja"" a fool to have given away his flesh in lieu of that of the pigeon to the preying falcon? 'No, my Lord,' said: Maitreya. '! ' The Lord said, '0 Maitreya! did
Whatever has been said in Arya-sarva-dharma-samgrah-
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those kusal-rnulas or root-merits (meritorious practices) pertaining to the Six Perfections, which I garnered while practising the conduct of a bodhisattva do me harm? ' Maitreya replied, 'not at all, my Lord! ' The Lord continued, '0 Ajita! you have practised the proper vows of 'dana-paramita' for sixty 'kalpas'. 112If even you practise 'prajfia-paramita' for sixty 'kalpas,' those ignorant ones will again say, 'a single 'naya '! " or path can lead to bodhi; for example, 'sunyata naya' or the path of emptiness', thishas been said in detail. It is also mentioned in Vairochanabhi-sambodhi: 'This 'jfiana'
f 'sarvajfiata' has 'karuna ' or compassion as its root, it is the 'hetu' or cause of 'bodhichitta ' and is the end':" of 'upayaya'. Therefore, bodhisattvas should always practise both of them. "
This also proves that the Tathagatas are never installed-" in 'nirvana'. So also the Lord will not stay put in 'nirvana' by accepting the wealth of the fruit of such grand enjoyments: "rupa-kaya";! '? "ksetra '! "? and "parivara T'" attained through the efforts of 'dana ' etc. ; nor will these be their station in 'samsara ' owing to the total removal of all their delusion,'! " for 'viparyasa ' or delusion alone is the root of cyclic existence. This 'pratipatti' or realisation born of "prajfia" and 'upayaya ' will aid the stoppage of the consequences+" of superimposition! " and contradiction'P and, give birth to the 'rnadhyama marga' or the Middle Way, because "prajfia ' prevents the consequences of super- imposition and 'upayaya ' prevents the consequences of contradiction. Hence it is said in Arya-dharma-samgeeti: 'Lord Buddha's attributes+" and their expressionl" are conducive to the creation of 'rupa ' - kaya or physical form and not unto the 'abhisamaya'125 of 'dharma' - kaya'126 or subtle form. Again the generation! " or creation affected by the Tathagatas through 'prajfia ' and 'upayaya ' should be followed or pursued in preference to other factors. "
Again, it has been said: "Those who regard dharma as a mere boat should give up dharma too; of course, before that adharma must also be forsaken. " This has been said in order
that belief in opposing or contrary dharmas is abolished and not that no support be taken for the realisation of the objective. Hence, it has been said: "dharma should be accepted but not stuck! " to. " It means that it should not be accepted from the wrong! " end or contrary approach. Whatever has been said about the material fruits of 'dana' etc. has been said only about the 'dana' practised as aforesaid by
people without 'prajna' and for those who are satisfied with it as such, in order to encourage them to practise further root merit, otherwise, it would go contrary to all that has been earlier said in Arya-vimala-kirti-nirdda etc. Thus it is established that 'prajfia ' and 'upayaya ' should both be cultivated. So 'dana-paramita' etc. accompanied by 'prajfia' (wisdom), alone and in no other manner attain an identity, a designation. P? Therefore, one must strive for the generation
of 'prajfia' for sanctifying 'dana' etc. through absorption in
'samadhi' . 131 132
Now, 'srutamayi prajfia ' should be generated first.
Through it one grasps the meaning of 'agama'. 133 Then, through 'chintamayi'" prajfia ' one pierces or analyses the Inrelltgible'" and the dubiousv" meanings. Deciding in this manner one should contemplate on real'F and not unreal':" connotation, otherwise true cognition or ultimate knowledge will not dawn owing to contemplation on the contrary aspect and non-refutation, of doubt. P? In that case, 'bhavana ' will become meaningless as in the case of 'tirthikas '. 140 As the
Lord has said in Samadh iraja also: "If one perceives "nairatrnya T" in all dharmas and, so perceiving, one practises 'bhavana ' or meditation, it will become the 'hetu' or cause of nirvana-fruit; other causes are no-wise for 'santi' or
peace. "
Hence, by means of contemplative wisdom and analysis
through logic and scriptures, one must meditate on the true nature of 'bhutas'. That all things, in the ultimate sense, are non-existent'" has been concluded on the basis of logic and scriptures. As has been stated in the scripture called, Arya- dharma-samgiti: "non-generation alone is true; other dharmas
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like generation 143are not true. " It is stated as being in accordance with 'paramartha' or the ultimate meaning. Non- generation (i. e. non-true existence) is true. However, in the ultimate analysis, there is neither 'utpada ' (generation or being) nor 'anutpada ' (non-generation or non-being), because that or 'paramartha ' is beyond all classification or label. Again, it is said in the same scripture: "0 kulputra! the attitude or position of the world is dependent on relying! " on 'utpada ' (generation or being) and 'nirodha' or cessation' (non-being). Therefore, the supremely compassionate Tathagata, in order to abolish the world's areas of fear had said for practical reasons, that 'there is birth, there is cessation', and certainly not (for the reason) that, in the ultimate sense, any dharma is born. " It is stated in Arya- Buddha-samgiti also: "What is the query about 'yonisa ',145 what 'yoni? '146It has been said that non-generation is 'yoni' and the query about it is 'yonisa prichha. ? "" And, again: all dharmas are 'chakara! " mukha' because they are without beginning without cessation; also, all dharmas are 'abhava- mukha'"? because they are void or empty by nature. "
Arya-satya-dvya-vibhaga also states: "the commonality of 'anutpada ' or non-generation is the commonality of all dharmas or phenomena. " Prajfia-paramita says: "0 Subhuti, form is devoid of the 'svabhava' (self-existence) of form just as the bounds of 'vijfiana ' (discriminatory cognition) are devoid of the (true) self-existence or svabhava of 'vijnana ' owing to the emptiness of all self-nature. " Hastika-ksya also states: "nothing exists whose generation or birth is possible. Ignorant people look for the possible from the impossible dharmas. " H has been said in Pita-putra-samagama: "all dharmas during the three times (past, present and future) have been identical. All dharmas were 'svabhava-rahita' or without true self-existence in the past and are so in the present also. " Thus should it be examined through 'agama ' (scriptures). It is not possible for others to refute such conclusions from the scriptures through logic established. So, examining through logic must be done.
Now about logic, briefly. Is the generation of 'bhavas ' (things, phenomena, etc. ) without cause or with cause? It cannot be without cause because it is occasionally noticeable. In the absence of any reliance on 'karana ' or cause and because of the (intervening) interval, why should not things generate (themselves) always and everywhere as if in
'utpada-kala ' or an era of creation? If there is no interval from the time of non-generation, there will be no generation (of things) even at the time of generation. Thus there is no generation without cause. There is no generation with cause either. There can be no creation or being from an imaginary, permanent 'hetu' like an 'iswara'P" as believed by tirthikas'
(heretics) because creation is noticeable (as occurring) at intervals ('kramasa'). Of 'avikala "? ' or constant causes the result cannot be occasional owing to its nirapeksattvata'? or (independent) constancy. 'Iswara', etc. being self-competent need not depend on any other (cause) for. assistance as he is permanent. There need be no dependence for the independent. These 'Iswara' etc. being devoid of omnipotence
are non-existent in essence like the son of a barren woman. A thing having capacity for 'artha-kriya'l53 is incapable of generating any act in an occasional sequence as has been already discussed. There is no simultaneous creation either, because, by creating everything at the same time, if it can repeat such creation later on also then, owing to a repetition of its omnipotent nature, there will arise the possibility of the
creation of things as before. If there is no repetition and the
previous nature is abandoned, the possibility of 'anityata' or
impermanence would arise.
Hence, nothing by the designation of 'nitya' or
permanent exists. The Lord has said, "There is a super- irnposition" of 'asata'! " (the non-existent). Belief in such artificial or non-existent things as 'akasa',15(, 'nirodh'"? and nirvana (space, cessation and release), etc. is super- imposition. " Therefore, there is none of the creation or
"utpada ' from 'nitya' or permanence; neither is there any from 'anitya' or impermanence, because owing to the
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nothingness of these during the past and the future no creation is possible from them; otherwise too, it would be a creation without cause or 'hetu'? As there is no creation in similar or dissimilar times, there can be no creation from the present time also. Thus there is no simultaneity of generating time; otherwise, for causal reasons, it will give rise to simultaneity of generation or creation also. There is no generation from variation in time either, because if it takes place - after a difference in time, there could be generation in the past also. If, in regarding creation as from 'avyavadhana'P" or non-interval, interval occurs, all 'ksanas' or moments will merge into one 'ksat)a'159 and, in
consequence, a 'kalpa ' will (also) squeeze into 'ksana' just as the linking of atoms in all directions will reduce the 'pinda '160 or mass also to a mere atom. Linkage with a single part makes
a moment alive (savayava). '? ' Things are not self-created either owing to this premise being at par with the non-cause postulate and the concept of the creator being self- contradictory.
