What is meant by
desirelessness
or little desire?
Bhavanakrama-Stages-of-Meditation-by-Kamalashila
When he is capable, he is established in the third stage, all his components ('angas') completed.
'Ksanti-paramita ' or the Perfection of Forbearance is predominent in this 'bhumi' owing to the bodhisattva's tolerance of all sufferings for the sake of
'practising'325 what he has heard (from scriptures and instructors) and the accumulation of all worldly meditations. This stage is called 'prabhakarl ', because it brings about unlimited transcendental knowledge as a beneficial result of these 'samadhis'.
He remains in the third stage in spite of attaining all worldly absorptions so long as he is not capable of roaming about frequently with his already achieved 'dharmas' conducive to the bodhi path and of equanimity in the mind with respect to all kinds of 'dharmas' and absorptions. When he becomes capable of it, he enters the fourth 'bhumi', all his 'angas' completed. In this stage 'veerya-paramita ' or the Perfection of valour is predominent because of his roaming in the midst of bodhi-inducing 'dharmas' and his constantly correct overpowering of the frivolities=" of body, speech and mind. This stage is called 'archisrnati ' because of its capacity to burn away the fuel of 'klesas' and generate the light of bodhi-inducing 'dharmas'. He roams constantly amid bodhi-inducing dharmas. He stays in the fourth stage. So long as he is incapable of turning his mind away from the world and towards 'nirvana' by meditating on the 'satyas? " and on the assiduously accumulated bodhi introducing 'dharma', he stays in the fourth 'bhurni'. When he becomes capable of it, he is established in the fifth stage, all his components
(' angas ') having been completed. This (stage) is called 'sudurjaya', accumulated after a lot of effort, is won with great difficulty.
'Dhyana-pararnita ' or the Perfection of meditation becomes predominent in this stage by contemplation again and again on the akara ' or the (constituent) form of the four arya-satyas' and he (i. e. the bodhisattva) becomes a frequent wanderer in the assiduously collected 'bodhi' path. He is in the fifth 'bhumi' so long as he is unable to enter the absorption of 'a-nimitta' ,328roaming through the creations of a 'nirvatsaka'329 mind in order to enter 'sarnsara ' through analysis. When he is capable of it, he enters the sixth 'bhumi', all his 'angas' having been completed. 'Ilhis stage
? 48
has the preponderance of 'prajfia-paramita ' or the Perfection of wisdom owing to the bodhisattva's wandering in 'pratitya- sarnutpad. Because of the pre-ponderance of "prajfia- paramita', he becomes prone towards all Buddha-dharmas. Hence it is called 'abhimukti'.
He becomes the possesser of 'animitta-vihara'v='? He stays in the sixth stage as long as he is not capable of attaining the absorption of unblemished roaming in the 'animitta '. When he is able to, he is established in the seventh stage, all his 'angas' having been completed. In this stage, the bodhisattva pierces all 'nimittas' (intentions) with 'animitta' (non-intention) but does not forbid behaviours born of
'nimitta'. So, there is a pre-dominence of 'upayaya-paramita' or the Perfection of means (effort) in this stage. Being connected with the 'anabhoga marga' or the path of total absorption and hence extremely inaccessible, the stage is called 'durangama' (reaching afar).
He revels in the unblemished and the 'nirnimitta' (i. e. a stage wherein no causal dharmas affect). He remains in the seventh stage so long as he is incapable of attaining the absorption of the 'anabhoga-vahi-nirnimitta' stage (i. e. a state of total satiety involving no causal dharmas). When he is able to, he enters the eighth stage, that 'anga' or com-ponent having been fulfilled. This 'bhumi' has the preponderance of Aspirational Perfection (pranidhana paramita) owing to the union of the beneficial aspect (kusala paksa) with satiety Canabhoga '). This stage is called 'achala ' owing to its stability through 'animitta bhoga' (enjoyment based on no
nimitta, i. e. immaculate joy).
He becomes a rambler in 'anabhoga animitta'. So long as
he is incapable of submitting to do all types of 'dharma desana'P" based on the differences of components=" and derivations=" etc. it is still his eighth stage. When he is able to, that 'anga' having been completed, he is established in the ninth stage. That stage has a preponderance of 'bala- paramita'orthePerfectionofpowerowingtothebodhi- sattva being equipped with special powers of wisdom with
the special force of insight. 334Being proficient in all types of dharma instruction and possessing the benefit of a special, unblemished intellect, this 'bhumi' is called 'sadhumati'.
In this (stage) he (i. e. the bodhisattva) becomes a beneficiary of the attainment of four experiences Cprati- samvidas'). He stays in the ninth 'bhumi ' so long as he is incapable of showing 'buddha ksetra',335 'parshata. v" 'nirmana'v" etc. and practising total 'dharma' sambhoga' and 'sattva-paripaka'P" When he is able to, he is established in the tenth 'bhumi', this 'anga' having been completed. Here the bodhisattva's 'jfiana-paramita ' or the Perfection of knowledge is pre-ponderant owing to his being equipped with special knowledge for practising 'sattva-paripaka ' or the being's well-being. This (stage) is called 'dharma-megha' as it rains a rain of exclusive 'dharma' on innumerable 'loka- dhatus'. 339 These stages are attained by other methods also like 'skandha-parisuddhi'P" These are not being mentioned here for fear of the book becoming voluminous.
Even after attaining 'nirmana-vasita'>" etc. , so long as the power to generate enlightenment of all hues of 'asakta'>" (unattached) and 'apratihatav" (invulnerable) types about known phenomena is not born, it still is the tenth 'bhumi'. When he is able to, he enters 'Buddha-bhumi', this 'anga' having been completed. This order of 'bhumis' has been given in Arya-sandhi-nirmochana. There is no stage higher than this 'Buddha-bhumi' and no other 'bhumi' beyond it has been propounded, because all forms of perfection reach their apex in this 'bhumi'. Even the Buddhas cannot fully describe the virtues of this Buddha-bhumi as they are of immeasurable variety. How can, then, persons like me?
Even 'svayambhu Buddha's" cannot, while examining, reach the ends of one virtue (of Buddha-bhumi'). Buddha- dharmas are inexplicable. Only this can be said in brief that Lord Buddha, reaching the utmost bounds of personal and others' acquisitions, residing in the faith of removing all faults,workingthroughhis'sambhoga-kaya>"and'riirmana kaya'346 in the 'anabhoga' form, by staying in his 'dharma-
BHAVANAKRAMA BHAVANAKRAMA-I
49
? 50 BHAVANAKRAMA
kaya',347 ministering to the well-being of the whole world, will roam the world as long as it lasts. Therefore, wise people should generate faith in the lords who are the treasures of virtue. They should try to practise those virtues in every manner. The virtues of the three bodies Ctri-kaya ') etc. are not being stated here lest the book should become voluminous.
May the world with little '[fiana ' soon attain supreme intelligence from the little merit Cpunya') that I (may) have earned by describing this path of the 'jina-putras ' in accordance with sutras and 'naya ' (the path). This synopsis of 'bhavana-krarna ' has been done by Karnalasila on the command of King Devaraja.
End of Bbauanaerama-I
? BHAVANAKRAMA-iI
Salutations to Manjusri Kumarabhuta. '
For those entering the path of Mahayana, 'bhavana- krama' is being stated here in brief. Persons desirous of attaining 'sarvajfiata? as early as possible must endeavour to practise 'hetus' (causes) and 'pratyayas' (factors) which help achieve it. 'Sarvajfiata ' is not possible without "hetu " otherwise it would become attainable by everyone. There can be no obstruction' in the feeling of detachment' as all do not become 'sarvajfia '. Hence, everything depends on 'hetu', because anything may happen to anyone at any time. 'Sarvajfiata ' too is possible only for someone some-what somewhere. It does not occur at all times, nor at all places, nor to everybody. Therefore, it is bound to be invariably based on 'hetus' and 'pratyayas'. Of those causes and factors, only those which are 'abhranta " and 'avikala " should be practised. If one practises 'bhranta ' or equivocal 'hetus', there will be no achieving the desired result even after a long time like (the effort of) drawing milk from horns. There is no generation of fruit or result also without practising all the 'hetus', because there is no possibility of any sprouting in the absence of any seeds etc. Therefore, one who desires that fruit must practise all the 'hetu-pratyayas" or causal factors which are 'abhranta'.
What are the 'hetu-pratyayas ' for attaining the fruit of 'sarvajnata '? It may be said that a born-blind like me is incapable of revealing them; even then, I shall reproduce from the words of the Lord only who, after attaining supreme enlightenment, uttered them for the benefit of (his) disciples. " The Lord had said to them: '0 Guhyadhipati (the lord of 'guhas')! that 'jfiana ' of 'sarvajriata' has compassion Ckaruna') as its root, bodhichitta as its 'hetu' and 'upayaya' (practice or effort) as its end (pariavasana)'. 10 Hence, those desirous of attaining 'sarvajfiata' should get educated in these three: compassion, bodhi-mind and effort.
Inspired by compassion, the bodhisattvas will certainly
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undertake the vow to am eliorate the lot of all sentient beings. Then, giving up selfish thoughts, they respectfully engage themselves in the collection of extremely difficult 'jfiana ' and 'punyas' through a ceaseless and long period of 'sadhana'. Entering that 'sadhana', they are bound to realise that accumulation of 'punya' and 'jfiana' collections. When 'sambharas"! arecompleted,'sarvajfiata'willbeinhand. Therefore, compassion being the root of 'sarvajnata ', it should be meditated upon from the very beginning as has been said in Arya Dharrna-samgiti: "0 Sir! the bodhisattvas should not seek instruction in many dharmas. Sir, if a bodhisattva adopts and realises one single dharma, all (other) Buddha-dharmas will be in the palm of his hand. What is that one dharma? It is 'rnahakaruna' or great compassion. "
Owing to their acceptance of 'rnahakaruna', the Buddhas stay on till the end of even the world Csattva-dhatu')" inspite of their having attained all the wealth (of 'punya') for themselves. They do not even enter the supremely peaceful city (of' nirvana') as does a 'sravaka '. On seeing sentient beings (in the midst of their sufferings) and because of their abandoning that peaceful nirvana mansion like a lac house Cayogriha')" in flames, the lords' 'hetu' for their unaccepted nirvana is that very 'rnaha-karuna' alone.
Now, the sequence of meditation on compassion has to be stated, starting with the first inclination Cpravritti). " Equanimity (of mind) must first be practised by removing attachment and hatred for all beings with the contemplation of unconcern Cupeksa').
All beings desire happiness; they do not desire 'dukha'. In the endless rounds of 'samsara', 15 there is no being who has not been related to one a hundred times. So believing, who could be very special to me? (That is, there is no distinction between one being and another). Then, for whom can there be attachment and for whom hatred? Hence, I must have an attitude of equal-mindedness towards all beings. By so contemplating and with a feeling of even-rnindedness (madhyastha-bhava)," I should practise equanimity of mind
towards friend and foe (alike). After that love ('maitri') should be practised on realising equal-mindedness towards 'sattvas'. If the seed of compassion Ckaruna') is sown after irrigating the tendencies of the mind with the water of 'rnaitri' and turning it into a golden piece of earth, the seed will sprout with great felicity Csaralata'). '? When the procreations or tendencies of the mind" get saturated with love, 'karuna' should be meditated upon.
This 'karuna ' (compassion) is of the form of the desire to abolish all 'dukhas' of all beings. All sentient beings of the three worlds are greatly suffering from the triple" dukha; so compassion should be meditated upon for all 'sattvas'. Now, those who live as hell-beings are constantly long-submerged in such 'dukhas' as heat (Le. fires) ete. This has been stated by the Lord. Similarly, the 'pretas' (hungry ghosts), their bodies emaciated with the dukha-fire of extreme hunger and thirst etc. ), are described as experiencing extreme suffering. Even the beasts are seen experiencing many kinds of
'dukhas ' like mutual devouring, anger, killings and violence etc. Even human beings are seen experiencing immeasurable sufferings from their penury," from search for sensual pleasure, treachery, hurt," separation from loved ones, association with un-loved ones and poverty etc.
Those whose minds are enveloped in various defilements like attachment Craga') etc. and those who are drowned in many a deep deviation'? are all seated on a precipice Cprapata')" owing to the causes of 'dukha' (suffering) and are really very miserable. Even the gods suffer from the dukha of all kinds of 'viparinama? ? or change (on ripening of the fruit of action). How can the gods who roam about in the realm" of desires be happy with their minds always baffled by the grief
of the fear of a fall and degradation (from their present status). Sufferings born of mental constituents, which are the cause of defilements generated by 'karma', are of dependent nature and comprise at moment by moment transcience are pervading the whole world. Therefore, seeing the entire world engulfed by the flames of the fire of 'dukha ' and
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BHAvANAKRAMA-II 55
thinking 'just as I do not relish dukha so don't others and as to how these dear ones of mine (i. e. the 'sattvas ') could be released from 'dukha ' and so equating their sufferings with one's own, 'karuna' of the type which may be instrumental in removing their sufferings should be meditated upon whether in the 'samadhi' state or during all other 'charyas' (conduct).
Keeping in mind the aforesaid 'dukha ' experiences, 'karuna bhavana ' should, first of all, be practised on friends. Then, seeing no distinctions owing to the equality of all
beings and by thinking' all beings are my friends', one should meditate on the middle path C'madhyapaksa '). 26 When 'karuna ' is directed towards all beings as towards one's . friends, one should meditate on it for all the beings in the ten directions. " When, like the mother of a beloved suffering child, 'karuna' of the form of the desire to uplift the beloved one from his suffering, flowing spontaneously, is equitably directed towards all 'sattvas ', it is regarded as complete
C'nispanna ')28 and is designated as 'great compassion' Cmahakaruna),
So, first of all, the contemplation of love towards friends is of the form of the desire for attaining joy. Step by step, it should equally be done even for ordinary people as also for one's enemies. By so practising this 'karuna ', the desire to ameliorate the suffering of all sentient beings will be automatically generated.
Thus, after meditating on root-' karuna ' or basic compassion, one should meditate on 'bodhlchitta '. This 'bodhichitta' is of two kinds: apparent Csamvrita ') and ultimate Cparamartha '). Herein' samvrita' comprises the undertaking of the vow to work for the welfare of all beings through compassion: 'May I become a Buddha for the good of the world' - this is the first generation of the mind (' chittotpad ')29 of the form of the desire for transcendental enlightenment C'anuttar samyaka-sambodhi '). 30 This
generation of the mind should be practised by the 'bodhi- sattva' through another learned scholar established in the vow C'samvara ')31 of 'silsuddhi' (piety of conduct) and
detachment etc. in accordance with the method indicated in 'sila-panvarta'. "
After generating 'samvrita ' bodhichitta he (i. e. th. e bodhisattva) should make efforts to. generate 'pararnartha' bodhichitta. It has access to the ultimate meaning, is stainless and stable and still like the flame of a lamp in windless calm. Its realisation would be possible through meditation on the union of 'samatha' and 'vipasyana' constantly over a long period coupled with reverence. As has been said in Arya Sandhi-nirmochana: "0 Maitreya! whatever worldly and other-worldly beneficent dharmas of the 'sravakas ' the 'bodhisattvas ' and the "I'athagatas', - all are the fruit of 'samatha' and 'vipasyana ', because these two are the repositories of all samadhis' as was stated by the Lord in Arya Sandhi-nirrnochana itself: "Whatever the various samadhis' of "sravakas '. 'bodhisattvas' and "Tathagatas ' have been indicated by me should always be regarded as attainable through 'samatha' and 'vipasyana'. "
There can be no removal of 'avarana ' or the delusive cover for the yogis by contemplation on 'samatha' alone; it can merely be a suppression of 'klesas' or defilements. There can be no real destruction of 'anusayaP nor its removal without the light of 'prajfia' (wisdom). As has been stated in Arya Sandhi-nirmochana: "klesas ' are suppressed with 'dhyana', with 'prajfia ' is destroyed 'anusaya '. 'Arya Samadhiraja-sutra ' also says: 'howsoever much this 'samadhi' be contemplated upon, it will not destroy self-consciousness
( 'atrna-samjfia'). It will again incite 'klesas' as in the case of Udraka's" 'samadhi-bhavana". However, if one observes the non-self nature Cnairatmya ') of dharmas and, so observing, contemplates, it will become the cause of the achievement of 'nirvana' fruit. Nothing else spells for peace (santi).
Bodhisattva-pitaka also says: "Those who have not heard this dharma meaning> of Bodhisattva-pitaka, being ignorant of the noble Vinaya'" dharmas and remain content with mere sarnadhi have a fall through the vanity of the ego and will not be released from birth, old age, disease, death, grief, pain,
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BHA. VANAKRAMA-II 57
suffering, ill-will and anger; they will not be released from the six-state round (of 'samsara '), will not be freed from dukha heaps. ? " Keeping this in view, the Lord has said: "He who listens to the 'anukUla'38 (beneficial) from another will be released from old age and death. " Hence, a person desirous of generating immaculate knowledge must, after removing all 'avarnas', meditate on 'prajfia ' by staying in a state of mental equipoise ('samatha'). Arya-ratna-kuta also says: "Establishment in 'sila' leads to 'samadhi'; attainment of 'samadhi' will lead to 'prajfia'; unadulterated 'jnana' bestows the wealth of 'sila'. "
It is said in Arya Mahayana-sradha-bhavana s utra: "0 Kulaputra! I shall not speak of as to how, in the absence 'prajfia,' the bodhisattvas' mahayana faith will be born in Mahayana. 0 Kulaputra! even with this "paryaya ' or equivalence, whatever mahayana faith in Mahayana is born in the bodhisattvas, it should be regarded as born of a reflection over the true meaning of dharmas with a staid mind. "
The yogi's mind will become distracted by sense objects if insight Cvipasyana') is not accompanied by calm Csamatha') or equipoise; it will remain unstable like a lamp in the midst of wind. The glow of 'jfiana ' will not be very clear. So, both (i. e. 'samatha' and vipasyna)' should be equally practised. It has\been said in Arya Mahaparinirvana-sutra "The 'sravakas are unable to see Tathagatas 'gotra' owing to excess of 'samadhi' and paucity of 'prajfia'. The bodhisattva can see (Tathagatas 'gotra '), but not clearly owing to excess of 'prajfia' and paucity of 'samadhi'. The Tathagata is all-seeing owing to an equal measure of 'samatha ' and 'vipasyana'. " Owing to the power of mental equipoise Csamatha') the mind does not waver even in contrary winds like a lamp un- affected by the wind. With insight Cvipasyana ') it becomes invincible for others owing to the removal of profanities of a deviated sight. As has been said in Arya Chandra-pradeepa- surra: "The power of 'sarnatha ' makes one un-wavering; the power of 'vipasyana' makes one mountain-like. " Hence, the union of both these has been ordained.
In the first instance, the yogi, in order to realise 'samatha' and 'vipasyana ' should quickly and straight-forwardly practise the collections of 'samatha ' (equanimity) and 'vipasyana ' (insight). Now, what is 'samatha sarnbhara ' (equanimity accumulation). It comprises residence in a conducive place, desirelessness, contentment, the renounc- ing of many an act, purification of conduct and the giving up of the contradictory desires etc. A conducive place is that which has five qualities: 'sulabdha' (well-got) owing to the availability of food and clothing etc. without much difficulty; 'susthana' (good spot) owing to the absence of evil persons and enemies etc. ; 'subhumi' (good land) owing to its being a land without disease etc. ; 'sanmitra' (friendly, owing to its being tolerant (7~ama-dristi') like the conduct (,sila') of a friend; 'suyukta' (appropriate) owing to its being not too crowded with people during day and of little noise at night.
What is meant by desirelessness or little desire? (It means) having little attachment or desire for one's 'cheevara'39 to be either fine or in access (of requirement). What is contentment? To remain satisfied with the possession of ordinary 'cheevara' (cloth) or wrapping gown. What is meant by giving up many actions? It is the giving up of such evil acts as buying and selling, of too much dialogue between the householder and the renunciate; forsaking praise and the making of medicines and the calculation of stars etc.
What is the purification of 'sila '? The non-discontinuation
of right instruction during both 'samvaras' (vows) whether in 'prakriti'" (deviation) or 'pratiksepa" (contradiction); and if it is discontinued through negligence, it has to be diverted towards the pursuit of dharma through repentance.
Whatever has been said in 'sravaka' VOWS42 about the (preventive) precautions" for a 'parajika" is inappropriate. Even then, repentence is imperative after which one must resolve mentally not to repeat it but to observe or experience 'nissvabhavata' through the very mind which inspired one to do that act and this would lead to the purification of 'sila' too. This can be learnt from Arya Ajata-satru-kaukritya-vinodin.
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Therefore, after removing the faulty act ('kaukritya'), one should practise meditation Cbhavana'),
Even in (the realm of) desires, various faults accruing from them here and hereafter (i. e. in next life) should be mentalised and their contrarities should be given up. All feelings of 'samsara ', whether pleasant or unpleasant are fleeting, destructible. Undoubtedly, there is bound to be separation between them and me; so why should I be excessively attached to them? Thinking in this manner, all 'vikalpas' must be eradicated.
What is meant by 'vipasyana-sambhara ' or accumulation of insight? (It consists of) refuge in the good people, search for the 'bahusruta' or the reputed scholars and mentalisation of 'yonisa' Csamadhi'). What kind of a good person should be sought for refuge? One who is well-versed (well- reputed), frank of speech, compassionate and capable of enduring 'dukha'. Now, what is the meaning of 'search for the 'bahusruta ' (it is the search for) one who listens very reverently to the 'neyartha' (dubious interpretation) and the 'neetartha (intelligible interpretation) of the Lord's twelve- point? dharma discourse. It has been said in Arya Sandhi- nirmochana: "not to listen to the noble discourse as one may desire is a hurdle in 'vipasyana'. " It again says: "Vipasyana' is born of the clear vision generated by listening and reflection. "
Arya Narayana-pariprichha also says: "Prajfia dawns on him who listens; the one with 'prajfia' has his 'klesas' calmed. "
What is 'yonisa mansikara'? For a bodhisattva who has to decide correctly about the intelligible sutras " and the equivocal sutra? meanings to become rid of all doubts is to become single-rnindedly assured in meditation (bhavana), Otherwise, seated in the wavering vehicle of doubt, he will not attain single-minded decisiveness anywhere like a person in the midst of a road junction (' sringataka '). 48
The yogi should always abstain from meat and fish etc. and take only limited, conducive food. Thus should a bodhisattva, who has accumulated all the collections of 'samatha ' and 'vipasyana', enter meditation Cbhavana').
Now, at the time of practising 'bhavana', the yogi should, first of all, finish up his routine acts, be done with toilet etc. Without a jarring tone and seated at a mentally convenient place, thinking "I have to establish all beings in the bodhi- adorned Cbodhi-manda)" state', keeping in view 'rnaha- karuna ' which aims at the well-being of the whole world, bowing to all the Buddhas and bodhisattvas in all the ten directions with his five limbs, fixing in front or on some stool the image or the picture of Lord Buddha and the bodhisattvas in accordance with liking (or mental inclination) worshipping and eulogising them, repenting of one's sins and commending the world's 'punyas ', sitting in 'semi-paryanka ' or full 'paryanka '50posture of Bhattarka Vairochana? ' in an extremely easy pose, 52eyes neither too open nor too closed, fixing the gaze on the tip of the nose, nor bending the body too much nor keeping it too erect, keeping the body at ease, turning recollectedness inwards, the bodhisattva should make himself seated. Thereafter, he should keep both his shoulders upright. The head, neither too upraised nor too bent, should be fixed motionless to one side; the nose should be straight navel-ward. The lips and the teeth should be gently placed and the tongue should touch the roots of the upper teeth. Inhaling and exhaling should neither be too loud nor thick Csthula') nor too vast but the breath go in and come out slowly with automatic ease Canabhoga'),
Here, first of all, 'samatha ' has to be realised. After quietening the disturbing ? contrarities of the mind from external objects, bringing it back constantly inwards towards the 'alambana', the establishment of contentment- (' priti')53 and peace Cprasrabdhi') in the mind, these spell but 'sam- atha'. Contemplation over the ultimate nature of things by holding on to the prop of 'sarnatha' is called 'vipasyana'. As has been said in Arya Ratna-megha. "The concentration of mind is 'sarnatha' and the insight into things is 'vipasyana'. "
Arya Sandhi-nirrnochana also says: "Lord! how can the realisation of 'samatha ' and proficiency in 'vipasyana ' be achieved? ' '0 Maitreya! it is said that there is a dharma cure or
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method established by me. It is like this: whatever sutras, "geya;" 'vyakaranaY 'gatha'56 'undana";'" "nidana ";" 'avadana;" 'Iti-vrittaka'j'" '[ataka'," 'vaipulya'i'" 'adbhuta dharma'< and 'upadesa-varga'r' have been told by me to the bodhisattvas, after carefully listening to those, owning them up properly, practising (their) recitation, analysing them well through the mind, piercing with insight (lit. vision), sitting in solitude at a lonely place, completely absorbed inwardly, one should mentalise such dharmas as one deems proper,
because the very mind which mentalises also reflects in it that mentalisation through constant contemplation. Thus entering it and staying in it for many a time, whatever bodily calm Ckaya-prasrabdhi'J'" or mental calm ('chitta prasrabdhi') is attained, that in itself is called "samatha'. Therefore, the bodhisattva looks for 'samatha'. It leads to bodily peace and mental peace. After achieving them, he stays in them and, removing the confusion of the mind, he sees during' sarnatha' the reflection of those very dharmas which have been contemplated upon; develops faith. The reflection seen during' samatha' is analysed for the state of its deeper or inner meaning Cjfieyartha '). Thorough analysis, correct concept, observation, zeal, desire (to know), noticing the fine nuances (of analysed dharmas), understanding and absorption, all these consitute 'vipasyana' and are called the skills Ckausala') of a bodhisattva' sinsight or 'vipasyana'.
The yogi desirous of the accumulation of 'samatha' should first fix his mind on the accumulation of such things as 'surra varga' or sutra compendiums, singable surra portions etc. and their entire discourses Cpravachana'), inclination toward 'tathata ' ('tathata-parayaQ. a'), descending into 'tathata' Ctathata praga-bhararri') and march 'tathata-ward'. Then, he should fix his mind in the 'skandhas ' of all the different types of many dharmas together or he should fix his mind on that image of lord Buddha as heard of or seen by him. As is stated in Arya Samadhiraja; "The lokanathas' (lords of the world) are resplendent on all sides with bodies of golden hue. He whose mind is established in this 'alambana'
that bodhisattva is of an equanimous mind (' sarnahita'). "
In this manner, the mind should be fixed on the very prop (,alambana') he (i. e. the yogi) wishes to and, afterwards, he should do it increasingly. Having fixed the mind on it (i. e. the prop), the mind should be tested in this way; 'does it properly hold on to the 'alambana' or does it get absorbed or gets
baffled owing to disturbance Cvyaseka ')66from external objects? ' Thus should it be examined. If overcome by indolence Cstyana ') and cowardice Cmiddha '), the mind becomes absorbed or shows signs of getting absorbed, he should at once conceptualise mentally the supremely joyous things like the image of lord Buddha or an awareness of light Caloka-samjfia'). Then, calming down absorption ('laya') he should act in a manner that the mind's 'alambana' should become very clearly reflected into that' alambana' itself.
When like one blind from birth or like a person in dark or like one with eyes shut, one qannot see the 'alambana' (mental prop) dearly, it should be regarded as absorbed ('leena'). When running about external forms and their supposed qualities etc. or through other mentalisations or, through a previously experienced thing, there arises insolence ('audhitya') and it is feared it may perk up in the mind also, at such times, the yogi should mentally contemplate on the transitoriness of all 'sarnskaras' or on 'dukha' itself, - things which grieve the mind. Then, after calming down all contrarities, the mind's elephant should again be tethered to the same 'almabana' -pillar with the rope of recollectedness ('smriti') and awareness Csam-prajfiaya'). When absorption and insolence disappear and the mind looks to be calmly installed in that 'alambana ', then, suspending satiety Cabhoga'), one should stay in that state with detachment for as long as one wishes. Thus the practitioner practising ('samatha'), achieving bodily and mental peace, when capable of steadying his mind on the 'alambana' as he desires, should regard 'samatha' as having been realised by him.
After realising "samatha '. one should meditate on
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'vipasyana'. One must think like this; 'all the words of lord Buddha are beautiful utterances Csubhasita'), because they, either manifestly or by tradition, express the ultimate meaning or essence ('tattva') or lead towards it. ' When the essence of things is discovered, one will be freed from all the meshes of view or sight (' dristi-jala ') just as darkness disappears at the dawn of light. 'Samatha' alone will neither purify 'jfiana ' nor dispel the darkness of super-imposition ('avaral). as'); 'jfiana ' is purified by proper meditation Cbhavana') on the 'tattva' with 'prajfia' (wisdom). The 'tattva' is reached through "prajfia ' only. 'Prajfia ' alone removes superimposition ('avaral). a') properly. Hence one should think; 'I must search for 'tattva ' with "prajfia ' after establishing myself in 'samatha': I should not be contented with 'samatha' alone'.
What is the essence ('tattva') like? It is that which, in the ultimate sense, is void of any self in all things and 'pudgala dharrnasi"? It can be reached through the perfection of wisdom ('prajiia~paramita') and in no other manner. As has been said in Arya Sandhi-nirrnochana; "Lord! by which perfection ('paramitii') is the 'nissvabhavata' of all dharmas attainable by the bodhisattvas? '0 Avalokitesvara! it is attainable through "prajfia-paramita ' (the perfection of wisdom). Therefore, staying in "samatha", one should meditate on 'prajfia'? "
Here, the yogi should deliberate like this: 'pudgala ', is not seen seperate from 'skandha' (heaps), 'dhatu' (elements) and 'ayatana'(ent~ances). However, 'pudgala' is not of the nature of 'skandhas' etc. , because the latter are impermanent and of varying nature while, as some believe, 'pudgala' is permanent and of one (unvarying) nature. In reality, for the indescribable 'pudgala' to be a 'thing' is improper because of the absence of any other types of 'vastu-state' (permanent entity or an existing thing). Hence, it must be considered that to utter 'I' and 'mine' (for any supposed thing or entity) in the world is mere delusion.
The non-self nature of all 'dharmas' should be similarly
I3HA. VANA. KRAMA-II 63
meditated upon. Briefly speaking, 'dharmas' comprise the five skandhas" the twelve 'ayatanasf" and the eighteen 'dhatus'. 7o'Here, those that are with form, such as 'skandhas', 'dhatus' and 'ayatanas' are not different from the form of the mind in the ultimate sense, because there is an absolute absence of the certainty of self-nature (' svabhava') when they are divided into atoms and even when sub-atoms are analysed. Therefore, owing to a superimposition of false. forms etc. since time immemorial the ignorant persons see their mind alone as over-casting external forms like the emergence of forms in a dream. 'In the ultimate sense (' paramartha ') these forms etc. are not different from the forms of the mind,' - this is how one should ponder over. Thus, the seeker should regard the 'tri-dhatu' as mind alone. 50 concluding the mind to be manifesting all dharmas and analysing them, he realises the nature of all dharmas and of the mind too. Thus, does the yogi reflect.
Even for the mind to be true in the ultimate sense is inappropriate. Where can the truth about the mind which, after assuming the forms of false appearances, appear in varying forms. Just as forms are false so is the mind which is not apart from them. Just as forms etc. being of different kinds are neither of one nor of several natures, similarly the mind, being not apart from them, is neither of one nor of several natures. Therefore, mind is of the nature of illusion (maya) only.
Just as the mind is so are all dharmas too of the nature of 'rnaya', this should be reflected upon. When the nature of the mind is so analysed by the seeker through 'prajna', the mind, in the ultimate sense, is not found either inside or outside nor in both; neither the past mind is found nor the future nor the present mind. When generated, it comes from nowhere nor goes anywhere on cessation, because the mind is not graspable, is undirected and is without form. As has been said in Arya Ratna-kuta; "0 Kasyapa! the mind is untraceable even when reached. That which is untraceable cannot become an 'alambana': that which can not be made an 'alambana' has
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neither a past nor a future nor a present. " Thus on examination, one does not see the beginning, does not see the middle, does not see the end of the mind.
Just as the mind is without an end or a middle so should one understand all dharmas to be without an end, without a middle. Thus knowing the mind to be without end or middle, one does not discover any self-nature of the mind as such. That which analyses the mind appears all to be empty ('sunya'). On knowing the latter, the nature of the appearance" in the mind and the nature of forms etc. will also not be correctly seen. Thus, when the nature of all 'dharmas'" is not correctly observed through 'prajfia', whether form is transient or permanent, void or non-void, unclean or clean," created or uncreated, existent or non-existent, he (i. e. the seeker) does not think of such 'vikalpas' or alternatives. Just as he does not find a 'vikalpa' for form Crupa'), so also he does not entertain a 'vikalpa' for 'vedana,"? " 'samjfia ";" 'samskara'," and 'vijfiana. ';? When the existence of dharmas cannot be substantiated, its qualifying attributes also cannot
be proved to exist. So, how can there be a 'vikalpa'(for something which is non-existent)? In this manner, when the yogi does grasp the conclusion about'the ultimate nature of things after an analysis through 'prajfia', he enters 'nirvikalpa sarnadhi' and also comes to realise the non-substantiality Cnissvabhavata') of all dharmas.
He who after analysing the nature of things through "prajfia ' does not meditate on it but only meditates on forsaking" mentalization is never freed from 'vikalpas' and will also not realise 'nissvabhavata' owing to the absence of the glow of 'prajfia'. So the lord has said that through right analysis and with the fire of the correct knowledge of things, the yogi will bum the tree of the fictional mind" like the churning of fire by the 'arani' . 80
Arya Ratnamegha says; "Thus he who is skilled in washing away faults, in order to remove all frauds for contemplating 'sunyata' (he) practises yoga. His awareness of 'sunyata ' enhanced, wherever his mind roams, in whatsoever his mind
busies itself, he realises on analysis all those things to be void or empty by nature. The mind itself, when analysed, appears empty Csunya'). The mind which analyses also appears to be 'sunya' of any self-nature on examination. Thus examining, he (i. e. the yogi) attains 'animitta yoga' . 81 This indicates the entry into the 'rrirnimittata '82 stage through the lead or guidance of analysis.
It has been clearly indicated how it is absolutely impossible to enter the immaculate ('nirvikalpa') state by merely giving up mentalisation (' mansikarita ') without reflecting on the nature of things through 'prajfia' or wisdom. So the yogi after thoroughly and correctly examining the nature of forms etc. through 'prajfia ' and not by confining himself in forms sits in meditation. He does not practise 'dhyana' by staying in the middle of this world and the next owing to the non-availability of those forms etc. Hence, this is called 'unfixed meditation' . 83 When he enters 'anupalambha dhyana, '84 after analysing all things through 'prajna ' it is called 'prajriottara dhyana' or post-wisdom meditation as has been indicated in Arya Gaganaganja and Ratna-chuda.
He having realised the reality of the non-self nature of beings ('pudgala-dharma nairatmya'), being beyond the need for the observation or analysis of any other thing owing to its non-existence, devoid of the din of argument and counter- argument, of his own volition and with natural ease should meditate on the reality Ctattva') clearly and stay in it. Staying there, he should not disturb mental emanations ('chitta santana '). In between, if the mind is disturbed from the outside by attachment (' raga') etc. , knowing it to be a deviation and quickly quietening down the mind from reflection over the harmful (deviation) he should once again make the mind enter 'tathata '. If he finds the mind un- interested therein, he should reflect over the benefits of 'samadhi' and mentalise interest in it. Disinterestedness in seeing the faults of (his) deviation Cviksepa ') should also be calmed down. If there is an apprehension of the mind relapsing into absorption ('laya') owing to a dim instigation'"
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from indolence and cowardice, it must be quickly calmed down by mentalising an extremely joyous object as mentioned earlier and the same 'tattva ' should be firmly held as a support. If on a recollection of some previous light- heartedness the mind tends to become flippant, one must mentalise, as already stated, the fleeting aspect of painful things and calm down the mind. After that the mind should again be attuned to the same 'tattva ' through an approach" of natural ease or felicity.
again enter 'the state of meditation wherein all dharmas are . unfelt Csarva-dharam-nirabhasa samadhi'). He should again relax when the mind becomes over-wrought. This is the duo- leading Cyuganaddha-vahi ') path of "samatha ' and 'vipasyana ', which depends on the prop of 'savikalpa' and 'nirvikalpa' reflections, that is, admixed and immaculate perceptions.
In this manner, the yogi should continue to remain se~ted, meditating on 'tattva ' for an hour, a half 'prahara ', afull Whendetachedfrom'Iaya'and'audhatya',themindgets 'prahara"? orforaslongaperiodashemaydesire. The
clearly attuned to that essence Ctattva') of its own volition, the 'sadhaka. ' or seeker should practise detachment Cupeksa ') by de-activising effort Cbhoga ');" if 'abhoga? " (multiplicity) is indulged in when the mind is properly attuned Csampravritta'), it will become confounded. On the mind being even absorbed, if 'abhoga ' is not practised, it remains bereft of 'vipasyana' owing to excessive stupor or absorption. Therefore, when the mind is in a state of 'laya' effort must be done (to stir it out of its state) but 'bhoga' should not be done in the attuned state. When 'vipasyana ' is contemplated upon, prajfia becomes heightened; then, owing to the paucity of 'samatha', the reality is not clearly seen due to the wavering of the mind like a lamp in the wind. So 'samatha '(calm) must be meditated upon at that time. When 'samatha' gets excessive, 'prajfia' (wisdom) should be meditated upon.
When both (i. e. calm and insight) attain a balance, one should stay in that state through 'anabhisarnskara ' or an attitude of effortless repose as long as the body and the mind do not feel an ache. During the interval of this body-mind ache, look at the whole world as 'rnaya' (illusion), a 'marich ' (mirage), a dream-snare, a mere moon-in-water reflection and then reflect like this: 'these 'dharmas ' have become complicated in the world as there is no knowledge of true or serious ('gambhira') dharma; hence, I shall so act as to make (the beings) aware of true' dharmata' or the reality of things'. So reflecting, one should place "maha-karuna ' and 'bodhicitta' in front. Then, after a little respite, he should
'artha-pravichaya dhyana' or the meditation which leads to sifting the true meaning of the things has been indicated in the Arya Lankavatara. After this, rising up from 'samadhi' but without undoing the lotus pose, he (i. e. the yogi) should reflect 'all these dharmas, although non-existing in the ultimate sense, are stationed in apparent phenomena C'samvriti'); otherwise, how could the fruit of action ('karma- phala ') relationship be established? 'The lord too had said; 'things are created in 'sarnvriti' but they are non-existent in 'paramartha ' (ultimate sense). '
One must ponder like this; 'ignorant people super-impose existence over non-existent things. In this manner their intellect gets baffled and for long do they wander in the rounds of 'samsara '.
'practising'325 what he has heard (from scriptures and instructors) and the accumulation of all worldly meditations. This stage is called 'prabhakarl ', because it brings about unlimited transcendental knowledge as a beneficial result of these 'samadhis'.
He remains in the third stage in spite of attaining all worldly absorptions so long as he is not capable of roaming about frequently with his already achieved 'dharmas' conducive to the bodhi path and of equanimity in the mind with respect to all kinds of 'dharmas' and absorptions. When he becomes capable of it, he enters the fourth 'bhumi', all his 'angas' completed. In this stage 'veerya-paramita ' or the Perfection of valour is predominent because of his roaming in the midst of bodhi-inducing 'dharmas' and his constantly correct overpowering of the frivolities=" of body, speech and mind. This stage is called 'archisrnati ' because of its capacity to burn away the fuel of 'klesas' and generate the light of bodhi-inducing 'dharmas'. He roams constantly amid bodhi-inducing dharmas. He stays in the fourth stage. So long as he is incapable of turning his mind away from the world and towards 'nirvana' by meditating on the 'satyas? " and on the assiduously accumulated bodhi introducing 'dharma', he stays in the fourth 'bhurni'. When he becomes capable of it, he is established in the fifth stage, all his components
(' angas ') having been completed. This (stage) is called 'sudurjaya', accumulated after a lot of effort, is won with great difficulty.
'Dhyana-pararnita ' or the Perfection of meditation becomes predominent in this stage by contemplation again and again on the akara ' or the (constituent) form of the four arya-satyas' and he (i. e. the bodhisattva) becomes a frequent wanderer in the assiduously collected 'bodhi' path. He is in the fifth 'bhumi' so long as he is unable to enter the absorption of 'a-nimitta' ,328roaming through the creations of a 'nirvatsaka'329 mind in order to enter 'sarnsara ' through analysis. When he is capable of it, he enters the sixth 'bhumi', all his 'angas' having been completed. 'Ilhis stage
? 48
has the preponderance of 'prajfia-paramita ' or the Perfection of wisdom owing to the bodhisattva's wandering in 'pratitya- sarnutpad. Because of the pre-ponderance of "prajfia- paramita', he becomes prone towards all Buddha-dharmas. Hence it is called 'abhimukti'.
He becomes the possesser of 'animitta-vihara'v='? He stays in the sixth stage as long as he is not capable of attaining the absorption of unblemished roaming in the 'animitta '. When he is able to, he is established in the seventh stage, all his 'angas' having been completed. In this stage, the bodhisattva pierces all 'nimittas' (intentions) with 'animitta' (non-intention) but does not forbid behaviours born of
'nimitta'. So, there is a pre-dominence of 'upayaya-paramita' or the Perfection of means (effort) in this stage. Being connected with the 'anabhoga marga' or the path of total absorption and hence extremely inaccessible, the stage is called 'durangama' (reaching afar).
He revels in the unblemished and the 'nirnimitta' (i. e. a stage wherein no causal dharmas affect). He remains in the seventh stage so long as he is incapable of attaining the absorption of the 'anabhoga-vahi-nirnimitta' stage (i. e. a state of total satiety involving no causal dharmas). When he is able to, he enters the eighth stage, that 'anga' or com-ponent having been fulfilled. This 'bhumi' has the preponderance of Aspirational Perfection (pranidhana paramita) owing to the union of the beneficial aspect (kusala paksa) with satiety Canabhoga '). This stage is called 'achala ' owing to its stability through 'animitta bhoga' (enjoyment based on no
nimitta, i. e. immaculate joy).
He becomes a rambler in 'anabhoga animitta'. So long as
he is incapable of submitting to do all types of 'dharma desana'P" based on the differences of components=" and derivations=" etc. it is still his eighth stage. When he is able to, that 'anga' having been completed, he is established in the ninth stage. That stage has a preponderance of 'bala- paramita'orthePerfectionofpowerowingtothebodhi- sattva being equipped with special powers of wisdom with
the special force of insight. 334Being proficient in all types of dharma instruction and possessing the benefit of a special, unblemished intellect, this 'bhumi' is called 'sadhumati'.
In this (stage) he (i. e. the bodhisattva) becomes a beneficiary of the attainment of four experiences Cprati- samvidas'). He stays in the ninth 'bhumi ' so long as he is incapable of showing 'buddha ksetra',335 'parshata. v" 'nirmana'v" etc. and practising total 'dharma' sambhoga' and 'sattva-paripaka'P" When he is able to, he is established in the tenth 'bhumi', this 'anga' having been completed. Here the bodhisattva's 'jfiana-paramita ' or the Perfection of knowledge is pre-ponderant owing to his being equipped with special knowledge for practising 'sattva-paripaka ' or the being's well-being. This (stage) is called 'dharma-megha' as it rains a rain of exclusive 'dharma' on innumerable 'loka- dhatus'. 339 These stages are attained by other methods also like 'skandha-parisuddhi'P" These are not being mentioned here for fear of the book becoming voluminous.
Even after attaining 'nirmana-vasita'>" etc. , so long as the power to generate enlightenment of all hues of 'asakta'>" (unattached) and 'apratihatav" (invulnerable) types about known phenomena is not born, it still is the tenth 'bhumi'. When he is able to, he enters 'Buddha-bhumi', this 'anga' having been completed. This order of 'bhumis' has been given in Arya-sandhi-nirmochana. There is no stage higher than this 'Buddha-bhumi' and no other 'bhumi' beyond it has been propounded, because all forms of perfection reach their apex in this 'bhumi'. Even the Buddhas cannot fully describe the virtues of this Buddha-bhumi as they are of immeasurable variety. How can, then, persons like me?
Even 'svayambhu Buddha's" cannot, while examining, reach the ends of one virtue (of Buddha-bhumi'). Buddha- dharmas are inexplicable. Only this can be said in brief that Lord Buddha, reaching the utmost bounds of personal and others' acquisitions, residing in the faith of removing all faults,workingthroughhis'sambhoga-kaya>"and'riirmana kaya'346 in the 'anabhoga' form, by staying in his 'dharma-
BHAVANAKRAMA BHAVANAKRAMA-I
49
? 50 BHAVANAKRAMA
kaya',347 ministering to the well-being of the whole world, will roam the world as long as it lasts. Therefore, wise people should generate faith in the lords who are the treasures of virtue. They should try to practise those virtues in every manner. The virtues of the three bodies Ctri-kaya ') etc. are not being stated here lest the book should become voluminous.
May the world with little '[fiana ' soon attain supreme intelligence from the little merit Cpunya') that I (may) have earned by describing this path of the 'jina-putras ' in accordance with sutras and 'naya ' (the path). This synopsis of 'bhavana-krarna ' has been done by Karnalasila on the command of King Devaraja.
End of Bbauanaerama-I
? BHAVANAKRAMA-iI
Salutations to Manjusri Kumarabhuta. '
For those entering the path of Mahayana, 'bhavana- krama' is being stated here in brief. Persons desirous of attaining 'sarvajfiata? as early as possible must endeavour to practise 'hetus' (causes) and 'pratyayas' (factors) which help achieve it. 'Sarvajfiata ' is not possible without "hetu " otherwise it would become attainable by everyone. There can be no obstruction' in the feeling of detachment' as all do not become 'sarvajfia '. Hence, everything depends on 'hetu', because anything may happen to anyone at any time. 'Sarvajfiata ' too is possible only for someone some-what somewhere. It does not occur at all times, nor at all places, nor to everybody. Therefore, it is bound to be invariably based on 'hetus' and 'pratyayas'. Of those causes and factors, only those which are 'abhranta " and 'avikala " should be practised. If one practises 'bhranta ' or equivocal 'hetus', there will be no achieving the desired result even after a long time like (the effort of) drawing milk from horns. There is no generation of fruit or result also without practising all the 'hetus', because there is no possibility of any sprouting in the absence of any seeds etc. Therefore, one who desires that fruit must practise all the 'hetu-pratyayas" or causal factors which are 'abhranta'.
What are the 'hetu-pratyayas ' for attaining the fruit of 'sarvajnata '? It may be said that a born-blind like me is incapable of revealing them; even then, I shall reproduce from the words of the Lord only who, after attaining supreme enlightenment, uttered them for the benefit of (his) disciples. " The Lord had said to them: '0 Guhyadhipati (the lord of 'guhas')! that 'jfiana ' of 'sarvajriata' has compassion Ckaruna') as its root, bodhichitta as its 'hetu' and 'upayaya' (practice or effort) as its end (pariavasana)'. 10 Hence, those desirous of attaining 'sarvajfiata' should get educated in these three: compassion, bodhi-mind and effort.
Inspired by compassion, the bodhisattvas will certainly
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undertake the vow to am eliorate the lot of all sentient beings. Then, giving up selfish thoughts, they respectfully engage themselves in the collection of extremely difficult 'jfiana ' and 'punyas' through a ceaseless and long period of 'sadhana'. Entering that 'sadhana', they are bound to realise that accumulation of 'punya' and 'jfiana' collections. When 'sambharas"! arecompleted,'sarvajfiata'willbeinhand. Therefore, compassion being the root of 'sarvajnata ', it should be meditated upon from the very beginning as has been said in Arya Dharrna-samgiti: "0 Sir! the bodhisattvas should not seek instruction in many dharmas. Sir, if a bodhisattva adopts and realises one single dharma, all (other) Buddha-dharmas will be in the palm of his hand. What is that one dharma? It is 'rnahakaruna' or great compassion. "
Owing to their acceptance of 'rnahakaruna', the Buddhas stay on till the end of even the world Csattva-dhatu')" inspite of their having attained all the wealth (of 'punya') for themselves. They do not even enter the supremely peaceful city (of' nirvana') as does a 'sravaka '. On seeing sentient beings (in the midst of their sufferings) and because of their abandoning that peaceful nirvana mansion like a lac house Cayogriha')" in flames, the lords' 'hetu' for their unaccepted nirvana is that very 'rnaha-karuna' alone.
Now, the sequence of meditation on compassion has to be stated, starting with the first inclination Cpravritti). " Equanimity (of mind) must first be practised by removing attachment and hatred for all beings with the contemplation of unconcern Cupeksa').
All beings desire happiness; they do not desire 'dukha'. In the endless rounds of 'samsara', 15 there is no being who has not been related to one a hundred times. So believing, who could be very special to me? (That is, there is no distinction between one being and another). Then, for whom can there be attachment and for whom hatred? Hence, I must have an attitude of equal-mindedness towards all beings. By so contemplating and with a feeling of even-rnindedness (madhyastha-bhava)," I should practise equanimity of mind
towards friend and foe (alike). After that love ('maitri') should be practised on realising equal-mindedness towards 'sattvas'. If the seed of compassion Ckaruna') is sown after irrigating the tendencies of the mind with the water of 'rnaitri' and turning it into a golden piece of earth, the seed will sprout with great felicity Csaralata'). '? When the procreations or tendencies of the mind" get saturated with love, 'karuna' should be meditated upon.
This 'karuna ' (compassion) is of the form of the desire to abolish all 'dukhas' of all beings. All sentient beings of the three worlds are greatly suffering from the triple" dukha; so compassion should be meditated upon for all 'sattvas'. Now, those who live as hell-beings are constantly long-submerged in such 'dukhas' as heat (Le. fires) ete. This has been stated by the Lord. Similarly, the 'pretas' (hungry ghosts), their bodies emaciated with the dukha-fire of extreme hunger and thirst etc. ), are described as experiencing extreme suffering. Even the beasts are seen experiencing many kinds of
'dukhas ' like mutual devouring, anger, killings and violence etc. Even human beings are seen experiencing immeasurable sufferings from their penury," from search for sensual pleasure, treachery, hurt," separation from loved ones, association with un-loved ones and poverty etc.
Those whose minds are enveloped in various defilements like attachment Craga') etc. and those who are drowned in many a deep deviation'? are all seated on a precipice Cprapata')" owing to the causes of 'dukha' (suffering) and are really very miserable. Even the gods suffer from the dukha of all kinds of 'viparinama? ? or change (on ripening of the fruit of action). How can the gods who roam about in the realm" of desires be happy with their minds always baffled by the grief
of the fear of a fall and degradation (from their present status). Sufferings born of mental constituents, which are the cause of defilements generated by 'karma', are of dependent nature and comprise at moment by moment transcience are pervading the whole world. Therefore, seeing the entire world engulfed by the flames of the fire of 'dukha ' and
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thinking 'just as I do not relish dukha so don't others and as to how these dear ones of mine (i. e. the 'sattvas ') could be released from 'dukha ' and so equating their sufferings with one's own, 'karuna' of the type which may be instrumental in removing their sufferings should be meditated upon whether in the 'samadhi' state or during all other 'charyas' (conduct).
Keeping in mind the aforesaid 'dukha ' experiences, 'karuna bhavana ' should, first of all, be practised on friends. Then, seeing no distinctions owing to the equality of all
beings and by thinking' all beings are my friends', one should meditate on the middle path C'madhyapaksa '). 26 When 'karuna ' is directed towards all beings as towards one's . friends, one should meditate on it for all the beings in the ten directions. " When, like the mother of a beloved suffering child, 'karuna' of the form of the desire to uplift the beloved one from his suffering, flowing spontaneously, is equitably directed towards all 'sattvas ', it is regarded as complete
C'nispanna ')28 and is designated as 'great compassion' Cmahakaruna),
So, first of all, the contemplation of love towards friends is of the form of the desire for attaining joy. Step by step, it should equally be done even for ordinary people as also for one's enemies. By so practising this 'karuna ', the desire to ameliorate the suffering of all sentient beings will be automatically generated.
Thus, after meditating on root-' karuna ' or basic compassion, one should meditate on 'bodhlchitta '. This 'bodhichitta' is of two kinds: apparent Csamvrita ') and ultimate Cparamartha '). Herein' samvrita' comprises the undertaking of the vow to work for the welfare of all beings through compassion: 'May I become a Buddha for the good of the world' - this is the first generation of the mind (' chittotpad ')29 of the form of the desire for transcendental enlightenment C'anuttar samyaka-sambodhi '). 30 This
generation of the mind should be practised by the 'bodhi- sattva' through another learned scholar established in the vow C'samvara ')31 of 'silsuddhi' (piety of conduct) and
detachment etc. in accordance with the method indicated in 'sila-panvarta'. "
After generating 'samvrita ' bodhichitta he (i. e. th. e bodhisattva) should make efforts to. generate 'pararnartha' bodhichitta. It has access to the ultimate meaning, is stainless and stable and still like the flame of a lamp in windless calm. Its realisation would be possible through meditation on the union of 'samatha' and 'vipasyana' constantly over a long period coupled with reverence. As has been said in Arya Sandhi-nirmochana: "0 Maitreya! whatever worldly and other-worldly beneficent dharmas of the 'sravakas ' the 'bodhisattvas ' and the "I'athagatas', - all are the fruit of 'samatha' and 'vipasyana ', because these two are the repositories of all samadhis' as was stated by the Lord in Arya Sandhi-nirrnochana itself: "Whatever the various samadhis' of "sravakas '. 'bodhisattvas' and "Tathagatas ' have been indicated by me should always be regarded as attainable through 'samatha' and 'vipasyana'. "
There can be no removal of 'avarana ' or the delusive cover for the yogis by contemplation on 'samatha' alone; it can merely be a suppression of 'klesas' or defilements. There can be no real destruction of 'anusayaP nor its removal without the light of 'prajfia' (wisdom). As has been stated in Arya Sandhi-nirmochana: "klesas ' are suppressed with 'dhyana', with 'prajfia ' is destroyed 'anusaya '. 'Arya Samadhiraja-sutra ' also says: 'howsoever much this 'samadhi' be contemplated upon, it will not destroy self-consciousness
( 'atrna-samjfia'). It will again incite 'klesas' as in the case of Udraka's" 'samadhi-bhavana". However, if one observes the non-self nature Cnairatmya ') of dharmas and, so observing, contemplates, it will become the cause of the achievement of 'nirvana' fruit. Nothing else spells for peace (santi).
Bodhisattva-pitaka also says: "Those who have not heard this dharma meaning> of Bodhisattva-pitaka, being ignorant of the noble Vinaya'" dharmas and remain content with mere sarnadhi have a fall through the vanity of the ego and will not be released from birth, old age, disease, death, grief, pain,
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suffering, ill-will and anger; they will not be released from the six-state round (of 'samsara '), will not be freed from dukha heaps. ? " Keeping this in view, the Lord has said: "He who listens to the 'anukUla'38 (beneficial) from another will be released from old age and death. " Hence, a person desirous of generating immaculate knowledge must, after removing all 'avarnas', meditate on 'prajfia ' by staying in a state of mental equipoise ('samatha'). Arya-ratna-kuta also says: "Establishment in 'sila' leads to 'samadhi'; attainment of 'samadhi' will lead to 'prajfia'; unadulterated 'jnana' bestows the wealth of 'sila'. "
It is said in Arya Mahayana-sradha-bhavana s utra: "0 Kulaputra! I shall not speak of as to how, in the absence 'prajfia,' the bodhisattvas' mahayana faith will be born in Mahayana. 0 Kulaputra! even with this "paryaya ' or equivalence, whatever mahayana faith in Mahayana is born in the bodhisattvas, it should be regarded as born of a reflection over the true meaning of dharmas with a staid mind. "
The yogi's mind will become distracted by sense objects if insight Cvipasyana') is not accompanied by calm Csamatha') or equipoise; it will remain unstable like a lamp in the midst of wind. The glow of 'jfiana ' will not be very clear. So, both (i. e. 'samatha' and vipasyna)' should be equally practised. It has\been said in Arya Mahaparinirvana-sutra "The 'sravakas are unable to see Tathagatas 'gotra' owing to excess of 'samadhi' and paucity of 'prajfia'. The bodhisattva can see (Tathagatas 'gotra '), but not clearly owing to excess of 'prajfia' and paucity of 'samadhi'. The Tathagata is all-seeing owing to an equal measure of 'samatha ' and 'vipasyana'. " Owing to the power of mental equipoise Csamatha') the mind does not waver even in contrary winds like a lamp un- affected by the wind. With insight Cvipasyana ') it becomes invincible for others owing to the removal of profanities of a deviated sight. As has been said in Arya Chandra-pradeepa- surra: "The power of 'sarnatha ' makes one un-wavering; the power of 'vipasyana' makes one mountain-like. " Hence, the union of both these has been ordained.
In the first instance, the yogi, in order to realise 'samatha' and 'vipasyana ' should quickly and straight-forwardly practise the collections of 'samatha ' (equanimity) and 'vipasyana ' (insight). Now, what is 'samatha sarnbhara ' (equanimity accumulation). It comprises residence in a conducive place, desirelessness, contentment, the renounc- ing of many an act, purification of conduct and the giving up of the contradictory desires etc. A conducive place is that which has five qualities: 'sulabdha' (well-got) owing to the availability of food and clothing etc. without much difficulty; 'susthana' (good spot) owing to the absence of evil persons and enemies etc. ; 'subhumi' (good land) owing to its being a land without disease etc. ; 'sanmitra' (friendly, owing to its being tolerant (7~ama-dristi') like the conduct (,sila') of a friend; 'suyukta' (appropriate) owing to its being not too crowded with people during day and of little noise at night.
What is meant by desirelessness or little desire? (It means) having little attachment or desire for one's 'cheevara'39 to be either fine or in access (of requirement). What is contentment? To remain satisfied with the possession of ordinary 'cheevara' (cloth) or wrapping gown. What is meant by giving up many actions? It is the giving up of such evil acts as buying and selling, of too much dialogue between the householder and the renunciate; forsaking praise and the making of medicines and the calculation of stars etc.
What is the purification of 'sila '? The non-discontinuation
of right instruction during both 'samvaras' (vows) whether in 'prakriti'" (deviation) or 'pratiksepa" (contradiction); and if it is discontinued through negligence, it has to be diverted towards the pursuit of dharma through repentance.
Whatever has been said in 'sravaka' VOWS42 about the (preventive) precautions" for a 'parajika" is inappropriate. Even then, repentence is imperative after which one must resolve mentally not to repeat it but to observe or experience 'nissvabhavata' through the very mind which inspired one to do that act and this would lead to the purification of 'sila' too. This can be learnt from Arya Ajata-satru-kaukritya-vinodin.
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Therefore, after removing the faulty act ('kaukritya'), one should practise meditation Cbhavana'),
Even in (the realm of) desires, various faults accruing from them here and hereafter (i. e. in next life) should be mentalised and their contrarities should be given up. All feelings of 'samsara ', whether pleasant or unpleasant are fleeting, destructible. Undoubtedly, there is bound to be separation between them and me; so why should I be excessively attached to them? Thinking in this manner, all 'vikalpas' must be eradicated.
What is meant by 'vipasyana-sambhara ' or accumulation of insight? (It consists of) refuge in the good people, search for the 'bahusruta' or the reputed scholars and mentalisation of 'yonisa' Csamadhi'). What kind of a good person should be sought for refuge? One who is well-versed (well- reputed), frank of speech, compassionate and capable of enduring 'dukha'. Now, what is the meaning of 'search for the 'bahusruta ' (it is the search for) one who listens very reverently to the 'neyartha' (dubious interpretation) and the 'neetartha (intelligible interpretation) of the Lord's twelve- point? dharma discourse. It has been said in Arya Sandhi- nirmochana: "not to listen to the noble discourse as one may desire is a hurdle in 'vipasyana'. " It again says: "Vipasyana' is born of the clear vision generated by listening and reflection. "
Arya Narayana-pariprichha also says: "Prajfia dawns on him who listens; the one with 'prajfia' has his 'klesas' calmed. "
What is 'yonisa mansikara'? For a bodhisattva who has to decide correctly about the intelligible sutras " and the equivocal sutra? meanings to become rid of all doubts is to become single-rnindedly assured in meditation (bhavana), Otherwise, seated in the wavering vehicle of doubt, he will not attain single-minded decisiveness anywhere like a person in the midst of a road junction (' sringataka '). 48
The yogi should always abstain from meat and fish etc. and take only limited, conducive food. Thus should a bodhisattva, who has accumulated all the collections of 'samatha ' and 'vipasyana', enter meditation Cbhavana').
Now, at the time of practising 'bhavana', the yogi should, first of all, finish up his routine acts, be done with toilet etc. Without a jarring tone and seated at a mentally convenient place, thinking "I have to establish all beings in the bodhi- adorned Cbodhi-manda)" state', keeping in view 'rnaha- karuna ' which aims at the well-being of the whole world, bowing to all the Buddhas and bodhisattvas in all the ten directions with his five limbs, fixing in front or on some stool the image or the picture of Lord Buddha and the bodhisattvas in accordance with liking (or mental inclination) worshipping and eulogising them, repenting of one's sins and commending the world's 'punyas ', sitting in 'semi-paryanka ' or full 'paryanka '50posture of Bhattarka Vairochana? ' in an extremely easy pose, 52eyes neither too open nor too closed, fixing the gaze on the tip of the nose, nor bending the body too much nor keeping it too erect, keeping the body at ease, turning recollectedness inwards, the bodhisattva should make himself seated. Thereafter, he should keep both his shoulders upright. The head, neither too upraised nor too bent, should be fixed motionless to one side; the nose should be straight navel-ward. The lips and the teeth should be gently placed and the tongue should touch the roots of the upper teeth. Inhaling and exhaling should neither be too loud nor thick Csthula') nor too vast but the breath go in and come out slowly with automatic ease Canabhoga'),
Here, first of all, 'samatha ' has to be realised. After quietening the disturbing ? contrarities of the mind from external objects, bringing it back constantly inwards towards the 'alambana', the establishment of contentment- (' priti')53 and peace Cprasrabdhi') in the mind, these spell but 'sam- atha'. Contemplation over the ultimate nature of things by holding on to the prop of 'sarnatha' is called 'vipasyana'. As has been said in Arya Ratna-megha. "The concentration of mind is 'sarnatha' and the insight into things is 'vipasyana'. "
Arya Sandhi-nirrnochana also says: "Lord! how can the realisation of 'samatha ' and proficiency in 'vipasyana ' be achieved? ' '0 Maitreya! it is said that there is a dharma cure or
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method established by me. It is like this: whatever sutras, "geya;" 'vyakaranaY 'gatha'56 'undana";'" "nidana ";" 'avadana;" 'Iti-vrittaka'j'" '[ataka'," 'vaipulya'i'" 'adbhuta dharma'< and 'upadesa-varga'r' have been told by me to the bodhisattvas, after carefully listening to those, owning them up properly, practising (their) recitation, analysing them well through the mind, piercing with insight (lit. vision), sitting in solitude at a lonely place, completely absorbed inwardly, one should mentalise such dharmas as one deems proper,
because the very mind which mentalises also reflects in it that mentalisation through constant contemplation. Thus entering it and staying in it for many a time, whatever bodily calm Ckaya-prasrabdhi'J'" or mental calm ('chitta prasrabdhi') is attained, that in itself is called "samatha'. Therefore, the bodhisattva looks for 'samatha'. It leads to bodily peace and mental peace. After achieving them, he stays in them and, removing the confusion of the mind, he sees during' sarnatha' the reflection of those very dharmas which have been contemplated upon; develops faith. The reflection seen during' samatha' is analysed for the state of its deeper or inner meaning Cjfieyartha '). Thorough analysis, correct concept, observation, zeal, desire (to know), noticing the fine nuances (of analysed dharmas), understanding and absorption, all these consitute 'vipasyana' and are called the skills Ckausala') of a bodhisattva' sinsight or 'vipasyana'.
The yogi desirous of the accumulation of 'samatha' should first fix his mind on the accumulation of such things as 'surra varga' or sutra compendiums, singable surra portions etc. and their entire discourses Cpravachana'), inclination toward 'tathata ' ('tathata-parayaQ. a'), descending into 'tathata' Ctathata praga-bhararri') and march 'tathata-ward'. Then, he should fix his mind in the 'skandhas ' of all the different types of many dharmas together or he should fix his mind on that image of lord Buddha as heard of or seen by him. As is stated in Arya Samadhiraja; "The lokanathas' (lords of the world) are resplendent on all sides with bodies of golden hue. He whose mind is established in this 'alambana'
that bodhisattva is of an equanimous mind (' sarnahita'). "
In this manner, the mind should be fixed on the very prop (,alambana') he (i. e. the yogi) wishes to and, afterwards, he should do it increasingly. Having fixed the mind on it (i. e. the prop), the mind should be tested in this way; 'does it properly hold on to the 'alambana' or does it get absorbed or gets
baffled owing to disturbance Cvyaseka ')66from external objects? ' Thus should it be examined. If overcome by indolence Cstyana ') and cowardice Cmiddha '), the mind becomes absorbed or shows signs of getting absorbed, he should at once conceptualise mentally the supremely joyous things like the image of lord Buddha or an awareness of light Caloka-samjfia'). Then, calming down absorption ('laya') he should act in a manner that the mind's 'alambana' should become very clearly reflected into that' alambana' itself.
When like one blind from birth or like a person in dark or like one with eyes shut, one qannot see the 'alambana' (mental prop) dearly, it should be regarded as absorbed ('leena'). When running about external forms and their supposed qualities etc. or through other mentalisations or, through a previously experienced thing, there arises insolence ('audhitya') and it is feared it may perk up in the mind also, at such times, the yogi should mentally contemplate on the transitoriness of all 'sarnskaras' or on 'dukha' itself, - things which grieve the mind. Then, after calming down all contrarities, the mind's elephant should again be tethered to the same 'almabana' -pillar with the rope of recollectedness ('smriti') and awareness Csam-prajfiaya'). When absorption and insolence disappear and the mind looks to be calmly installed in that 'alambana ', then, suspending satiety Cabhoga'), one should stay in that state with detachment for as long as one wishes. Thus the practitioner practising ('samatha'), achieving bodily and mental peace, when capable of steadying his mind on the 'alambana' as he desires, should regard 'samatha' as having been realised by him.
After realising "samatha '. one should meditate on
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'vipasyana'. One must think like this; 'all the words of lord Buddha are beautiful utterances Csubhasita'), because they, either manifestly or by tradition, express the ultimate meaning or essence ('tattva') or lead towards it. ' When the essence of things is discovered, one will be freed from all the meshes of view or sight (' dristi-jala ') just as darkness disappears at the dawn of light. 'Samatha' alone will neither purify 'jfiana ' nor dispel the darkness of super-imposition ('avaral). as'); 'jfiana ' is purified by proper meditation Cbhavana') on the 'tattva' with 'prajfia' (wisdom). The 'tattva' is reached through "prajfia ' only. 'Prajfia ' alone removes superimposition ('avaral). a') properly. Hence one should think; 'I must search for 'tattva ' with "prajfia ' after establishing myself in 'samatha': I should not be contented with 'samatha' alone'.
What is the essence ('tattva') like? It is that which, in the ultimate sense, is void of any self in all things and 'pudgala dharrnasi"? It can be reached through the perfection of wisdom ('prajiia~paramita') and in no other manner. As has been said in Arya Sandhi-nirrnochana; "Lord! by which perfection ('paramitii') is the 'nissvabhavata' of all dharmas attainable by the bodhisattvas? '0 Avalokitesvara! it is attainable through "prajfia-paramita ' (the perfection of wisdom). Therefore, staying in "samatha", one should meditate on 'prajfia'? "
Here, the yogi should deliberate like this: 'pudgala ', is not seen seperate from 'skandha' (heaps), 'dhatu' (elements) and 'ayatana'(ent~ances). However, 'pudgala' is not of the nature of 'skandhas' etc. , because the latter are impermanent and of varying nature while, as some believe, 'pudgala' is permanent and of one (unvarying) nature. In reality, for the indescribable 'pudgala' to be a 'thing' is improper because of the absence of any other types of 'vastu-state' (permanent entity or an existing thing). Hence, it must be considered that to utter 'I' and 'mine' (for any supposed thing or entity) in the world is mere delusion.
The non-self nature of all 'dharmas' should be similarly
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meditated upon. Briefly speaking, 'dharmas' comprise the five skandhas" the twelve 'ayatanasf" and the eighteen 'dhatus'. 7o'Here, those that are with form, such as 'skandhas', 'dhatus' and 'ayatanas' are not different from the form of the mind in the ultimate sense, because there is an absolute absence of the certainty of self-nature (' svabhava') when they are divided into atoms and even when sub-atoms are analysed. Therefore, owing to a superimposition of false. forms etc. since time immemorial the ignorant persons see their mind alone as over-casting external forms like the emergence of forms in a dream. 'In the ultimate sense (' paramartha ') these forms etc. are not different from the forms of the mind,' - this is how one should ponder over. Thus, the seeker should regard the 'tri-dhatu' as mind alone. 50 concluding the mind to be manifesting all dharmas and analysing them, he realises the nature of all dharmas and of the mind too. Thus, does the yogi reflect.
Even for the mind to be true in the ultimate sense is inappropriate. Where can the truth about the mind which, after assuming the forms of false appearances, appear in varying forms. Just as forms are false so is the mind which is not apart from them. Just as forms etc. being of different kinds are neither of one nor of several natures, similarly the mind, being not apart from them, is neither of one nor of several natures. Therefore, mind is of the nature of illusion (maya) only.
Just as the mind is so are all dharmas too of the nature of 'rnaya', this should be reflected upon. When the nature of the mind is so analysed by the seeker through 'prajna', the mind, in the ultimate sense, is not found either inside or outside nor in both; neither the past mind is found nor the future nor the present mind. When generated, it comes from nowhere nor goes anywhere on cessation, because the mind is not graspable, is undirected and is without form. As has been said in Arya Ratna-kuta; "0 Kasyapa! the mind is untraceable even when reached. That which is untraceable cannot become an 'alambana': that which can not be made an 'alambana' has
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neither a past nor a future nor a present. " Thus on examination, one does not see the beginning, does not see the middle, does not see the end of the mind.
Just as the mind is without an end or a middle so should one understand all dharmas to be without an end, without a middle. Thus knowing the mind to be without end or middle, one does not discover any self-nature of the mind as such. That which analyses the mind appears all to be empty ('sunya'). On knowing the latter, the nature of the appearance" in the mind and the nature of forms etc. will also not be correctly seen. Thus, when the nature of all 'dharmas'" is not correctly observed through 'prajfia', whether form is transient or permanent, void or non-void, unclean or clean," created or uncreated, existent or non-existent, he (i. e. the seeker) does not think of such 'vikalpas' or alternatives. Just as he does not find a 'vikalpa' for form Crupa'), so also he does not entertain a 'vikalpa' for 'vedana,"? " 'samjfia ";" 'samskara'," and 'vijfiana. ';? When the existence of dharmas cannot be substantiated, its qualifying attributes also cannot
be proved to exist. So, how can there be a 'vikalpa'(for something which is non-existent)? In this manner, when the yogi does grasp the conclusion about'the ultimate nature of things after an analysis through 'prajfia', he enters 'nirvikalpa sarnadhi' and also comes to realise the non-substantiality Cnissvabhavata') of all dharmas.
He who after analysing the nature of things through "prajfia ' does not meditate on it but only meditates on forsaking" mentalization is never freed from 'vikalpas' and will also not realise 'nissvabhavata' owing to the absence of the glow of 'prajfia'. So the lord has said that through right analysis and with the fire of the correct knowledge of things, the yogi will bum the tree of the fictional mind" like the churning of fire by the 'arani' . 80
Arya Ratnamegha says; "Thus he who is skilled in washing away faults, in order to remove all frauds for contemplating 'sunyata' (he) practises yoga. His awareness of 'sunyata ' enhanced, wherever his mind roams, in whatsoever his mind
busies itself, he realises on analysis all those things to be void or empty by nature. The mind itself, when analysed, appears empty Csunya'). The mind which analyses also appears to be 'sunya' of any self-nature on examination. Thus examining, he (i. e. the yogi) attains 'animitta yoga' . 81 This indicates the entry into the 'rrirnimittata '82 stage through the lead or guidance of analysis.
It has been clearly indicated how it is absolutely impossible to enter the immaculate ('nirvikalpa') state by merely giving up mentalisation (' mansikarita ') without reflecting on the nature of things through 'prajfia' or wisdom. So the yogi after thoroughly and correctly examining the nature of forms etc. through 'prajfia ' and not by confining himself in forms sits in meditation. He does not practise 'dhyana' by staying in the middle of this world and the next owing to the non-availability of those forms etc. Hence, this is called 'unfixed meditation' . 83 When he enters 'anupalambha dhyana, '84 after analysing all things through 'prajna ' it is called 'prajriottara dhyana' or post-wisdom meditation as has been indicated in Arya Gaganaganja and Ratna-chuda.
He having realised the reality of the non-self nature of beings ('pudgala-dharma nairatmya'), being beyond the need for the observation or analysis of any other thing owing to its non-existence, devoid of the din of argument and counter- argument, of his own volition and with natural ease should meditate on the reality Ctattva') clearly and stay in it. Staying there, he should not disturb mental emanations ('chitta santana '). In between, if the mind is disturbed from the outside by attachment (' raga') etc. , knowing it to be a deviation and quickly quietening down the mind from reflection over the harmful (deviation) he should once again make the mind enter 'tathata '. If he finds the mind un- interested therein, he should reflect over the benefits of 'samadhi' and mentalise interest in it. Disinterestedness in seeing the faults of (his) deviation Cviksepa ') should also be calmed down. If there is an apprehension of the mind relapsing into absorption ('laya') owing to a dim instigation'"
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from indolence and cowardice, it must be quickly calmed down by mentalising an extremely joyous object as mentioned earlier and the same 'tattva ' should be firmly held as a support. If on a recollection of some previous light- heartedness the mind tends to become flippant, one must mentalise, as already stated, the fleeting aspect of painful things and calm down the mind. After that the mind should again be attuned to the same 'tattva ' through an approach" of natural ease or felicity.
again enter 'the state of meditation wherein all dharmas are . unfelt Csarva-dharam-nirabhasa samadhi'). He should again relax when the mind becomes over-wrought. This is the duo- leading Cyuganaddha-vahi ') path of "samatha ' and 'vipasyana ', which depends on the prop of 'savikalpa' and 'nirvikalpa' reflections, that is, admixed and immaculate perceptions.
In this manner, the yogi should continue to remain se~ted, meditating on 'tattva ' for an hour, a half 'prahara ', afull Whendetachedfrom'Iaya'and'audhatya',themindgets 'prahara"? orforaslongaperiodashemaydesire. The
clearly attuned to that essence Ctattva') of its own volition, the 'sadhaka. ' or seeker should practise detachment Cupeksa ') by de-activising effort Cbhoga ');" if 'abhoga? " (multiplicity) is indulged in when the mind is properly attuned Csampravritta'), it will become confounded. On the mind being even absorbed, if 'abhoga ' is not practised, it remains bereft of 'vipasyana' owing to excessive stupor or absorption. Therefore, when the mind is in a state of 'laya' effort must be done (to stir it out of its state) but 'bhoga' should not be done in the attuned state. When 'vipasyana ' is contemplated upon, prajfia becomes heightened; then, owing to the paucity of 'samatha', the reality is not clearly seen due to the wavering of the mind like a lamp in the wind. So 'samatha '(calm) must be meditated upon at that time. When 'samatha' gets excessive, 'prajfia' (wisdom) should be meditated upon.
When both (i. e. calm and insight) attain a balance, one should stay in that state through 'anabhisarnskara ' or an attitude of effortless repose as long as the body and the mind do not feel an ache. During the interval of this body-mind ache, look at the whole world as 'rnaya' (illusion), a 'marich ' (mirage), a dream-snare, a mere moon-in-water reflection and then reflect like this: 'these 'dharmas ' have become complicated in the world as there is no knowledge of true or serious ('gambhira') dharma; hence, I shall so act as to make (the beings) aware of true' dharmata' or the reality of things'. So reflecting, one should place "maha-karuna ' and 'bodhicitta' in front. Then, after a little respite, he should
'artha-pravichaya dhyana' or the meditation which leads to sifting the true meaning of the things has been indicated in the Arya Lankavatara. After this, rising up from 'samadhi' but without undoing the lotus pose, he (i. e. the yogi) should reflect 'all these dharmas, although non-existing in the ultimate sense, are stationed in apparent phenomena C'samvriti'); otherwise, how could the fruit of action ('karma- phala ') relationship be established? 'The lord too had said; 'things are created in 'sarnvriti' but they are non-existent in 'paramartha ' (ultimate sense). '
One must ponder like this; 'ignorant people super-impose existence over non-existent things. In this manner their intellect gets baffled and for long do they wander in the rounds of 'samsara '.
