What is
accumulation
of prajfia?
Bhavanakrama-Stages-of-Meditation-by-Kamalashila
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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BHA VANAKRAMA-II 65
neither a past nor a future nor a present. " Thus on examination, one does not see the beginning, does not see the middle, does not see the end of the mind.
Just as the mind is without an end or a middle so should one understand all dharmas to be without an end, without a middle. Thus knowing the mind to be without end or middle, one does not discover any self-nature of the mind as such. That which analyses the mind appears all to be empty ('sunya'). On knowing the latter, the nature of the appearance" in the mind and the nature of forms etc. will also not be correctly seen. Thus, when the nature of all 'dharmas'" is not correctly observed through 'prajfia', whether form is transient or permanent, void or non-void, unclean or clean," created or uncreated, existent or non-existent, he (i. e. the seeker) does not think of such 'vikalpas' or alternatives. Just as he does not find a 'vikalpa' for form Crupa'), so also he does not entertain a 'vikalpa' for 'vedana,"? " 'samjfia ";" 'samskara'," and 'vijfiana. ';? When the existence of dharmas cannot be substantiated, its qualifying attributes also cannot
be proved to exist. So, how can there be a 'vikalpa'(for something which is non-existent)? In this manner, when the yogi does grasp the conclusion about'the ultimate nature of things after an analysis through 'prajfia', he enters 'nirvikalpa sarnadhi' and also comes to realise the non-substantiality Cnissvabhavata') of all dharmas.
He who after analysing the nature of things through "prajfia ' does not meditate on it but only meditates on forsaking" mentalization is never freed from 'vikalpas' and will also not realise 'nissvabhavata' owing to the absence of the glow of 'prajfia'. So the lord has said that through right analysis and with the fire of the correct knowledge of things, the yogi will bum the tree of the fictional mind" like the churning of fire by the 'arani' . 80
Arya Ratnamegha says; "Thus he who is skilled in washing away faults, in order to remove all frauds for contemplating 'sunyata' (he) practises yoga. His awareness of 'sunyata ' enhanced, wherever his mind roams, in whatsoever his mind
busies itself, he realises on analysis all those things to be void or empty by nature. The mind itself, when analysed, appears empty Csunya'). The mind which analyses also appears to be 'sunya' of any self-nature on examination. Thus examining, he (i. e. the yogi) attains 'animitta yoga' . 81 This indicates the entry into the 'rrirnimittata '82 stage through the lead or guidance of analysis.
It has been clearly indicated how it is absolutely impossible to enter the immaculate ('nirvikalpa') state by merely giving up mentalisation (' mansikarita ') without reflecting on the nature of things through 'prajfia' or wisdom. So the yogi after thoroughly and correctly examining the nature of forms etc. through 'prajfia ' and not by confining himself in forms sits in meditation. He does not practise 'dhyana' by staying in the middle of this world and the next owing to the non-availability of those forms etc. Hence, this is called 'unfixed meditation' . 83 When he enters 'anupalambha dhyana, '84 after analysing all things through 'prajna ' it is called 'prajriottara dhyana' or post-wisdom meditation as has been indicated in Arya Gaganaganja and Ratna-chuda.
He having realised the reality of the non-self nature of beings ('pudgala-dharma nairatmya'), being beyond the need for the observation or analysis of any other thing owing to its non-existence, devoid of the din of argument and counter- argument, of his own volition and with natural ease should meditate on the reality Ctattva') clearly and stay in it. Staying there, he should not disturb mental emanations ('chitta santana '). In between, if the mind is disturbed from the outside by attachment (' raga') etc. , knowing it to be a deviation and quickly quietening down the mind from reflection over the harmful (deviation) he should once again make the mind enter 'tathata '. If he finds the mind un- interested therein, he should reflect over the benefits of 'samadhi' and mentalise interest in it. Disinterestedness in seeing the faults of (his) deviation Cviksepa ') should also be calmed down. If there is an apprehension of the mind relapsing into absorption ('laya') owing to a dim instigation'"
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from indolence and cowardice, it must be quickly calmed down by mentalising an extremely joyous object as mentioned earlier and the same 'tattva ' should be firmly held as a support. If on a recollection of some previous light- heartedness the mind tends to become flippant, one must mentalise, as already stated, the fleeting aspect of painful things and calm down the mind. After that the mind should again be attuned to the same 'tattva ' through an approach" of natural ease or felicity.
again enter 'the state of meditation wherein all dharmas are . unfelt Csarva-dharam-nirabhasa samadhi'). He should again relax when the mind becomes over-wrought. This is the duo- leading Cyuganaddha-vahi ') path of "samatha ' and 'vipasyana ', which depends on the prop of 'savikalpa' and 'nirvikalpa' reflections, that is, admixed and immaculate perceptions.
In this manner, the yogi should continue to remain se~ted, meditating on 'tattva ' for an hour, a half 'prahara ', afull Whendetachedfrom'Iaya'and'audhatya',themindgets 'prahara"? orforaslongaperiodashemaydesire. The
clearly attuned to that essence Ctattva') of its own volition, the 'sadhaka. ' or seeker should practise detachment Cupeksa ') by de-activising effort Cbhoga ');" if 'abhoga? " (multiplicity) is indulged in when the mind is properly attuned Csampravritta'), it will become confounded. On the mind being even absorbed, if 'abhoga ' is not practised, it remains bereft of 'vipasyana' owing to excessive stupor or absorption. Therefore, when the mind is in a state of 'laya' effort must be done (to stir it out of its state) but 'bhoga' should not be done in the attuned state. When 'vipasyana ' is contemplated upon, prajfia becomes heightened; then, owing to the paucity of 'samatha', the reality is not clearly seen due to the wavering of the mind like a lamp in the wind. So 'samatha '(calm) must be meditated upon at that time. When 'samatha' gets excessive, 'prajfia' (wisdom) should be meditated upon.
When both (i. e. calm and insight) attain a balance, one should stay in that state through 'anabhisarnskara ' or an attitude of effortless repose as long as the body and the mind do not feel an ache. During the interval of this body-mind ache, look at the whole world as 'rnaya' (illusion), a 'marich ' (mirage), a dream-snare, a mere moon-in-water reflection and then reflect like this: 'these 'dharmas ' have become complicated in the world as there is no knowledge of true or serious ('gambhira') dharma; hence, I shall so act as to make (the beings) aware of true' dharmata' or the reality of things'. So reflecting, one should place "maha-karuna ' and 'bodhicitta' in front. Then, after a little respite, he should
'artha-pravichaya dhyana' or the meditation which leads to sifting the true meaning of the things has been indicated in the Arya Lankavatara. After this, rising up from 'samadhi' but without undoing the lotus pose, he (i. e. the yogi) should reflect 'all these dharmas, although non-existing in the ultimate sense, are stationed in apparent phenomena C'samvriti'); otherwise, how could the fruit of action ('karma- phala ') relationship be established? 'The lord too had said; 'things are created in 'sarnvriti' but they are non-existent in 'paramartha ' (ultimate sense). '
One must ponder like this; 'ignorant people super-impose existence over non-existent things. In this manner their intellect gets baffled and for long do they wander in the rounds of 'samsara '. Therefore, after completing supreme 'punyas' and' jfiana ' accumulations and attaining the 'sarvajfiata' state, I shall educate those people about the truth of the things Cdharmata'). ' After this, the yogi should slowly undo his lotus posture and make obeisance to all the Buddhas and bodhisattvas in the ten directions and, after worshipping and eulogising them, he should undertake the great vow Cmaha-pranidhana ') of 'arya-bhadracharyai'" After that an effort should be made to accumulate all endless 'punyas' and
'jfiana ' collection replete with emptiness (' sunyata ') and supreme compassion Cmahakaruna').
Such 'dhyana' is free from all kinds of superimpositions. As has been stated in Arya Ratna-chuda; "wearing the armour of love ('maitri') seated on the throne of great compassion
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Cmahakaruna), he pracitses the 'dhyana' of the accumulation Cabhinirhara ') of the emptiness of all superimpositions
(f sarvakara-varopeta 'sunyata'), what is that 'emptiness of all superimpositions? (It is that) detailed as non-deviation C'anapagati')91 from 'dana ', non-deviation from sila, non- deviation from 'ksanti', non-deviation from 'veerya', non- deviation from 'dhyana ', non-deviation from 'prajfia', non- deviation from 'upaya' etc. " Thus in detail. The bodhisattva should work for the maturation of sattvas' (punya) or 'sattva- paripaka"? and must practise such 'kusalas ' (beneficient means) like 'dana' (giving) etc. which generate such wealth as field (ksetra), body (kaya) and proliferation (bahu- parivara) etc.
In the absence of the above, whose would be the fruit of that wealth called 'Buddha ksetras ' (field)? So 'sarva- karavaropeta' is that knowledge or that 'sarvajfiata', which, being full of such efforts as 'dana' etc. has been defined by the lord as the one 'with the proficiency of efforts attained'. Therefore, not 'sunyata' alone but the methods (upayaya) of
'dana' etc. should also be practised by the boddhisattva. Arya Sarva-dharma Vaipulya says; "0 maitreya! this method advocates the coming together of Six Perfections for the boddhisattvas' enlightenment. The ignorant people may comment that the boddhisattva may be educated in 'prajfia- paramita' alone and that there is no need of other perfections (for him). Well, such people tarnish other 'pararnitas' (per- fections) too. So, what do you think, 0 Ajita! Was Kasiraja'" a fool to ~;ve away his own flesh in lieu of that of the pigeon? "No Lord! " replied Maitreya. The lord continued, "0 Maitreyal whatever 'kusala mulas? " or root merits com-prising the Six Perfections were accumulated by me while practising the conduct of a bodhisattva, did they prove harmful for me? "
"No, Lord! " replied Maitreya. The lord said, "you also properly practised "dana-parrnita ' for sixty aeons (kalpas), 'sila- parrnita ' for sixty aeons, 'ksanti-parmita ' for sixty aeons, 'veerya-parmita ' for sixty aeons and 'prajria-parrnita' for sixty aeons. Even then the ignorant people will say that a single
path Cnaya') like 'sunyata' can lead to 'bodhi'. Such people will become ~impure of conduct. "
The bodhisattva, with wisdom alone and without efforts and means, cannot execute Lord Buddha's work like a 'sra- vaka' cannot (execute). With the help of means Cupayaya') only will he be able to do so. As has been said in Arya Ratn- akuta; "0 Kasyapa! just as kings execute their job with the assistance of a minister, so also the bodhisattvas' 'prajna ', coupled with the skill of 'upayaya ', executes all Buddha works. " The direction of the bodhisattvas' path is different; that of the 'tirthikas '95 and of 'sravakas' is different. The direction of the 'tirthikas' path, owing to its contradictions of self C'atrna ') etc. is totally shorn of 'prajfia ' (wisdom); so there will be no attainment of release Cmoksa') for them.
The 'sravaka' stage being devoid of 'mahakaruna ' does not consist of 'upayaya'; so they tend to devote themselves to (the persuit of) solitary nirvana. The bodhisattva path is regarded as comprising 'prajna' and 'upayaya '. So they become inclined towards un-installed or un-calculated nirvana. The bodhisattva path being that of 'prajna ' and 'upayaya' they attain un-fixed or un-installed (apratisthita) nirvana. He does not fall into the 'samsara ' because of the force of 'prajfia ' and does not fall into (the "sravaka 's calculated) nirvana due to the force of 'upayaya'.
Arya Marga-sirsa says, "these two, in brief, are the paths of bodhisattvas. What two? 'prajfia' and 'upayaya! " Arya Sri- pararnadya also says, 'Prajfia-Paramita ', is the mother and skilful means (upayaya), the father. " Also (said) in Arya Vimalakirti-nirdesa-sutra; "What fetters a bodhisattva, what his release? Holding on to the round of 'samsara' without 'upayaya' is the bodhisattva's fetters, the crossing of the samsaric round with 'upayaya ' is his release. Holding on to the round of 'samsara ' without 'prajfia' is his fetters; crossing the round with 'prajfia' is his release 'Prajna' (wisdom) not attached to 'upayaya' , (means) is fetters; 'prajfia ' attached to 'upayaya ' is release. 'Upayaya' unheld by 'prajna' is fetters; 'Upayaya' held on to by 'prajfia' is release". Thus (said) in detail.
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If the bodhisattva practises 'prajna ' (wisdom) alone, he will fall into the 'sravaka's' desired 'nirvana' and so into ties Cbandhana '); 'apratisthita nirvana' will not give release. Thus 'prajfia ' without 'upayaya ' becomes a bondage for a bodhisattva. Therefore, like people plagued by wind (humour) using heat, or fire, the bodhisattva should practise emptiness through 'prajfia' coupled with 'upayaya' in order to counter the wind of contradiction Cviparyasa'), he should not get to it (i, e. 'sravaka 's nirvana in actuality or manifestly Csaksata') like a 'sravaka '). As is stated in Arya Dasa-dharma- surra, "0 Kulputral just as a person serves fire and reveres it, treats it (respectfully) like his own preceptor but still thinks that that fire, so worshipped, respected and revered by him,
, cannot be held by him in both his hands. Why? Because he knows that by so doing he will get physical pain and mental worry. Similary, the bodhisattva does not manifestly take to 'nirvana' although aspiring after it. Why so? Because he believes that by accepting 'nirvana' he would retreat from enlightenment (' bodhi'). "
By practising 'upayaya ' alone the bodhisattva, having not crossed a common man's stage, will remain totally bound. Hence, 'upayaya' should be practised along with 'prajna '. Like poison overcome by mantra-efficacy, the 'klesas' of a bodhisattva too turn into nector by meditation through the power of the adoption of 'prajfia'. What, then, to speak of 'dana' etc. , which by their very nature, bear beneficient fruit. It is said in Arya Ratnakuta: "0 Kasyapa, just as poison accompanied by 'mantra' and medicine does not kill so also the bodhisattvas owned by 'prajfia' do not have a downfall through their' klesas' . "
The reason due to which the bodhisattva does not give up the world is the power of his 'upayaya', because of that (very reason) itself he does not fall into the 'sravaka's nirvana. The reason due to which he removes all props Calambana') is the power of 'prajna', because of that very reason itself, he does not fall into' sarnsara'. So he attains the Buddhahood of un- established nirvana. It has been said in Arya-gagana-ganja;
"All 'klesas' are stopped by that 'prajfia jnana' and all sattvas are not forsaken owing to 'upayaya jfiana ? " Arya Sandhi- nirmochana also states; "I have not spoken of supreme or transcendental enlighten-ment C' anuttara samyaka- sambodhi') for those who totally remove themselves away from the sattvas' service or well-being, nor for those who totally turn away from the refinement Cabhisamskara ') of their "sarnskaras '. Hence, he who is aspiring after Buddhahood should practise both 'upayaya' and 'prajna'. "
At the time of meditating on transcendental wisdom or at the time of the extremely exalted state Csamahita'), when it is not possible to practise 'upayaya ' like 'dana' etc. , what- ever 'prajfia' is there as part of the experiment Cprayoga')? " and partial attainment Cpristalabdha'),? that itself constitutes the practice of 'upayaya'. Hence both wisdom and means occur simultaneously and that, in fact is the single duo-path of 'prajfia' and 'upayaya ' of the bodhisattvas. Owing to their being equipped with 'rnaha-karuna', which looks over all the sentient beings, they pursue or practise the transcendental path and, at the time of ameliorative effort or means (utthanopayaya) also, like a magicican, practise uninte- rrupted 'dana ' etc. As has been said in Arya Aksyarnati- nirdesa, "And, what is the bodhisattva's 'upayaya ?
What is accumulation of prajfia? It is that exalted absorption by which the mind gets fixed on the "alambana ' (support) of 'rnahakaruna'(great compassion) by looking at 'sattvas'; it is 'upayaya'. That which gives the exalted absorption of peace and supreme peace is his (i. e. the bodhisattva's) wisdom or 'prajfia? " Maradamana-parichheda also says; "Moreover, the elevating practice of the bodhisattvas is linked with the knowledge of 'prajfia': with the knowledge of 'upayaya' it unites itself with the accumulation of beneficient dharmas. With wisdom knowledge it engages itself in 'nairatrnya ' (non-soul) 'asattva ' (non-being), 'ajiva'(non-self), 'aposa'? " (non-permanence), 'a-pudgala? " (non-existence of 'pudgala'). With 'upayaya ' jfiana, he is to be engaged in the proper maturation C'paripaka ') of all sentinent beings. " Arya
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BHA. VANA. KRAMA-II 73
Dharma-samgiti-sutra also says; "just as a magician, ready to undo (the magical object of) his creation, has no attachment towards it as he is aware of its reality, so also the bodhi- sattvas wear an armour for the world, considering all the three states of existence to be illusory and thus become proficient in 'sambodhi' (enlightenment)". It is said that the way of the bodhisattvas comprising 'prajfia ' and 'upayaya' can be employed even when staying in the midst of the world by keeping the goal in view; it can also be used while staying in desired or fixed nirvana ('asaya-nirvaI). a'). lOo
After practising such 'upayayas ' (means) as giving Criana ') etc. which have transformed themselves into supreme 'sambodhi' comprising 'sunyata' and 'rnahakaruna', (the bodhisattva) should, regularly meditate on 'samatha ' (calm) and 'vispasyana (insight) as much as possible for the sake of generating 'pararnartha bodhicitta'. Arya gochar- parisuddhi-sutra says; "skill in means should always be meditated upon through current recollectedness as instructed in the same manner as the constant eulogisation of bodhi- sattvas who are ever engaged in the good of sentient beings. "
He who meditates on 'karuna', 'upayaya' and 'bodhicitta' - compassion, means and bodhi-mind in the above manner certainly becomes distinguished in this life. He will have the 'darsana' (sight) of Buddha and the bodhisattvas in dream; he will also have other good dreams. Gods will protect him through (their) commendation. Every moment will spell for massive accumulation of merit and knowledge. Stains of defilements will be destroyed; joy and amiability will always increase. He will become the darling of the many. The body also will not contract any ailment. The alacrity of the supreme mind will be attained and special qualities like detachment or unconcern Cabhijfiata') will accrue.
After this the yogi, by the power of 'riddhi "? ' (special attainments), goes to various 'Ioka-dhatus ' (world) and worships the Buddhas; he also hears dharma from them.
He will surely have the holy sight of the Buddhas and the bodhisattvas at the time of his death. In the next birth also, he
will be born in a distinguished place and family, haloed by Buddhas and boddhisattvas. In this manner he will, without much ado, complete his merit ('punya') and 'jriana ' collections. He will become the great enjoyer (of bliss) and have a large family (of spiritual aspirants). He will also help many persons with his incisive insight. He will remember all his births in every birth. One must also learn about similarly laudable and high praise (for this path) mentioned in other sutras.
In this manner, meditating on 'karuna', 'upayaya ' and 'bodhicitta' reverently, for long, 'paramartha bodhichitta', accumulated through 'darsana marga' is born through the generation of the extremely pure moment in the tendencies of the mind and their consequent maturation as also meditation on the essence of things up to its last limit like the churning fire with 'yajfia' fuel, the decline of contrarities due to supreme knowledge, an absolutely transparent dawning of 'dharma-dhatu' devoid of 'prapaneh' (falsehood), absolute staidness like the unflickering lamp in a neat, quiet and windless state or place, and full realisation of the 'tattva' with its non-self nature. When such 'bodhichitta' is born, one enters the 'alambana' upto the totality of things. He is born into Tathagata's 'gotra' (class) and becomes inclined towards unblemi~hed conduct and indifferent towards all worldly tendencies, is established in a state of the awareness of 'dharma-dhatu' and 'dharma-dhatu' of the bodhisattvas and attains the first stage ('bhumi'). This kind of praise of
'bodhichitta' can be learnt in detail from dasa-bhumisvara':" etc. This 'dhyana' which provides the. ialmbana' of 'tathata' is indicated in Arya lankavatara. This leads to the unsullied state of the bodhisattva's immaculate 'samadhi'.
The inclination towards 'adhimukti bhumi' is possible through 'adhimukti' (faith or 'sraddha ') and not through (mental) refinement Cabhisamskara'). When that knowledge dawns, he directly enters (the 'bhumi'). After entering the first
'bhumi' (stage) in this manner, he attains the 'alambana' of 'proficiency in performance' (karya-nispattij'P' in the path of
? 74 BHA. VANAKRAMA
75 Madhaymika way, may it help all people to attain the
mahayana path.
The middle part of Bhavanakrama written by Acharya
Karnalasila ends.
This version has been settled after the translation done by
the Indian Pandita Prajnavarmana and Lotswa (the translator) Reverend Jiianasena.
End of BhilVanakrama-II
meditation (bhavana) through the contemplation of 'prajna ' and 'upayaya' with the help of transcendental C'lokottara') and later accumulated Cpristalabdha')'? " 'jfiana ' by purifying one after the other, the lower 'bhumis ' in order to achieve better and better attributes Cgunas') with the cleansing+" of accumulated dross (of 'avarafia ') which (only) 'bhavana' can destroy; the yogi thus enters the bounds of 'Tathagatas' boundless jfiana and the ocean of 'sarvajfiata, This sequence of purification of the tendencies of the mind has been mentioned in Arya Avalokitesvara. This leads to the purely immaculate state of the bodhisattva. As has been said in Arya Sandhi-nirmochana also; "(The bodhisattva) will become enlightened with theboundless transcendental knowledge. "
Owing to his having entered the ocean of 'sarvajnata ' he, like the wish-fulfilling gem, possesses sustenance factors or 'guna' heaps for all the sattvas as sanctified by the fruits of earlier vows, having attained the habit of supreme compassion, equipped with many 'upayayas' through 'ana- bhoga' (non-concernment), the fulfiller of all the purpose of the entire world through endless ways, having attained the ultimate limit of the highest attributes, wanderer in the boundless world of 'sattvas' after eliminating the dirt of all the faults of lust; so seeing the seer, after generating faith in lord Buddha, the treasure of all 'gunas' (excellent attributes), should himself make all efforts to achieve the perfect fulfillment of those qualities. So the lord has said, "This 'sarvajfia jfiana ' (the knowledge of the ultimate reality of things) has compassion as its root, 'bodhichitta as its cause and 'upayaya' as its fulfullment or consummation". With their stains of jealousy etc. removed, the noble persons remain unsatiated with (the accumulation 00 attributes or qualities like oceans with water. They accept beneficial words after examining them just as the swans royal gladly separate milk from water. (1)
Hence wise persons should put aside the mind baffled by prejudices and accept good words even from the ignorant. (20) The merit that I have earned by thus speaking of the
BHA VANAKRAMA-II
? -- BHAVANAKRAMA - III
'Bhavanakrama' or 'the sequence of meditation' is being described here in brief for those who have entered the path in accordance with the way of Mahayana sutras. Therein, although the lord has taught about the different 'samadhis' of the buddhisattvas as 'aparimita " and 'apramana" even then 'samatha' and 'vipasyana' include all samadhis. That is why it is called the duo-path of equipoise and insight. The lord has said, "By meditating on 'samatha' and 'vipasyana' a person gets released from the bondage of wickedness" and of nimitta. " Therefore, those desirous of removing all super- impositions Cavarnas ") should practise 'samatha' and 'vipasyana'. The mind becomes motionless like a lamp in a windless place, through the force of 'samatha'. Through 'vipasyana' is generated the glow of the true knowledge due to the revelation of the real nature of 'dharma tattva'. Then the entire 'avarana' is removed like the (disappearance of) darkness with the light of dawn.
The lord, therefore, has ordained four things for the yogis: 'alambana': 'nirvikalpa pratibimbakama" (directly perceived reflection) 'savikalpa pratibimbakama" (mentally acquired reflection), 'vastu-paryantata" (the ultimate limit of things) and "karya parinispatti" (fulfilment of work). Whatever 'alambana' is practised through the reflection of all dharmas and the devotion or faith ('adhimukti') in Buddha images etc. along with' sa math a ' is called' nirvikalpa pratibimba'. It is 'nirvikalpa' or immaculate because it analyses the true meaning of all phenomena in an absolute Cavikalpa')? manner. It is a reflection ('pratibimba') because it comprises meditating on the reflection of all see-able and acceptable 'dharmas' as 'alambana'. When the yogi, in order to understand the meaning of 'tattva' deliberates on that very reflection through 'vipasyana ', it is called' savikalpa pratibimaba' owing to the generation of analytical option Ctattva-nirupana vikalpa ')10 indicating 'vipasyana'. Analysing the nature of that very reflection, the yogi learns the nature of
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79
all 'dharmas' like one surely coming to know of all the deformities of his face by seeing the reflection in a mirror. When he realises the such-ness (tathata) of the quality of the end of all things then, owing to the attainment of all total limits of things ('vastu-paryantatava '), 11 it is called 'vastu paryanta" alambana' in the first 'bhumi'. After that, like using the elixir" of a medicine, through the mode of meditation (bhavana), due to the generation of a genuine interest in other bhumis respectively and with the attainment of 'asraya pravritti'," when the yogi achieves the 'karya samapatti"? of the total removal of all superimpositions, that very 'jnana' is termed as 'karya nispatti alambana' or 'the prop of all fulfil- ment of action' in 'Buddha-bhumi' (the stage ofboddhisattva- hood).
Now what does all this prove? (it shows that) the limit or end of all things is realised through meditation on 'samatha' and 'vipasyana ', which leads to the all-avarana-rernoving absorption in the objective, that is, the achieving of' 'bodhi'. Therefore, he who aspires to attain 'buddhatva' should practise 'sarnatha' and 'vipasyana'. He who does not practise these two attains neither 'vastu-paryantata ' nor "karya nispatti', 'sarnatha' here is the concentration of the mind and 'vipasyana' the examination of phenomena ('bhutas').
The lord has breifly spoken of the qualities of 'samatha' and 'vipasyana' in Arya Ratna-megha etc. Here, the yogi, through staying in the accumulation of "samatha ' and 'vipasyana' by purifying 'sila ' etc. and by generating great compassion for all sentient beings, should practise hearing" dharma, reflecting" over it and meditating by means of the awakened 'bodhichitta'.
At the time of 'bhavana' (meditation) the yogi should first of all complete his routine duties like toilet etc. , sit at a convivial place where no jarring noise disturbs and, undertaking the vows: 'all beings have to be established in the glory of 'bodhi' by me', keeping in view 'rnahakaruna' which aims at the well-being of the entire world, bowing with his five limbs to all Buddhas and bodhisattvas in the ten
directions, installing the (image and pictures of) Buddhas and bodhisatttvas on a stool or elsewhere, worshipping, praising them as he may wish, confessing his own sins and commending the virtues of the whole world, seating himself on a gentle seat in the 'paryanka ' posture of Bhattaraka Vairochana, or. in the half 'paryanka' posture with eyes neither too shut nor too open and gaze fixed on the tip of the nose, the body erect but at ease and neither too stooping nor too stiff, should make his 'srnriti'! " or recollectedness inward- looking. Then the shoulders should remain level, the head
neither raised nor bent but staying steady on one side. The nose should be in line with the navel and the tongue. should touch the root of the upper 'teeth. Incoming and outgoing breath should neither be loud nor gruffy nor fast but automatic and natural with measured inhalation and exhalation.
The yogi should first of all practise' sarnatha ' by concentrating his mind on that image of Tathagata which he has seen or heard of. Then, decorated with such special marks as shine like heated or burnt gold, sitting in the midst of the Buddha family (parsana-rnandala)'? and ministering in myriads of ways to the welfare of beings, by constantly mentalising such an image of Tathagata, the yogi should generate an aspiration for (the cultivation of) Tathagatas (gunas) (qualities or attributes). After calming down absorption, insolence ete. he should continue meditating till
he sees (during 'dhyana') Tathagata as vividly as the image in front of him. Then, he should contemplate on 'vipasyana ' by observing the reflection of Tathagata's image as it appears, disappears and appears (again and again). After that he should deliberate like this; 'just as the reflection of Tathagata's image neither appeared from anywhere nor will disappear anywhere and the seated image is also without any self-entity Csvabhava) and devoid of 'self' and I-ness, similarly all
'dharmas' are devoid of (true) existence, (devoid of self and devoid of l-ness); they neither come (from anywhere) nor go (anywhere) and are without an entity like the reflection'. So
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deliberating and meditating on the tattva (reality) with an immaculate and an indescribably composed mind, he should continue to be seated as long as he wishes. This 'samadhi' has been indicated or designated as Ready-Buddha-Seated- in-front 'samadhi'. Its detailed 'anusamsa' (commendation) should be studied in the sutra of that name.
In such ways comes about 'dharma' acquisitions (dharma samgraha). By fixing the mind on these, one must practise 'samatha' for the calming down of absorption (of attachment) and insolence. In fact, all dharma acquisitions are vis-a-vis 'rupa-arupi-bheda? " (the distinction between the form and the formless). Those acquired from 'rupa-skandha '! ' are called 'rupi ' (with form); those acquired from 'skandhas' (heaps) of 'vedana ' (feeling r" etc. are called 'ar upa ' (without form) The ignorant people owing to their fixation in the acquisition of 'bhava' (worldly things) etc. wander in the 'samsara' with their intellects deluded. The 'yogi', in order to remove their delusion and by directing his 'rnahakaruna ' towards them should meditate on 'vipasyana ' (after perfecting 'sarnatha'), in order to realise the 'tattva'. The examination of 'bhutas ', (things or phenomena) is called 'vispasyana' and 'bhuta' in turn, is 'pudgala' and 'dharma- nairarmya' (non-self, non-existent).
Now 'pudgala nairatmaya', is the non-self and non-l-ness of 'skandhas' and 'dharma-nairatyrna' is the delusion thereof. The yogi must examine this. There is no 'pudgala' separate from 'r upa ' or form etc. owing to its non-reflection (apratibhasa)" and the factors like 'I am' are born from form (rupa) etc. only; nor is 'pudgala' of the nature of 'rupa- skandhas' (form-heaps) etc. because form etc. are transitory and various by nature and 'pudgala' has been imagined by some as permanent and of one form. It is not appropriate for 'pudgala' to be thing ('vastu') owing to its being indefinable from the point of view of 'tattva ' and its separate-ness ('anyatva') and (also) because reality Cvastu-sata ')" has no other form. Therefore, for people to speak of T or 'mine' is merely a foolish delusion. Then, he should, in order to attain
,'dharma nairatmya', consider whether these 'form dharmas' are permanent entities seperate from the mind or that it is the mind itself which is reflected in form Crupa') etc. like forms in a dream. Examining them in their atoms or sub-atomic parts, he will discover nothing. Thus, not finding anything, he becomes bereft of the contradictions of being and non-being, is-ness and is-not-ness.
The mind manifests the three 'dhatus' too, as is said in Lankavatara; "Matter can be divided into atoms but 'rupa ' (form) should not create contradictions in form. Those with damaged sight cannot understand the play of the mind".
The yogi reflects like this: "It is the mind alone which, ' since time immemorial, appears externally as different forms etc. to the ignorant owing to its wrong fixation on false forms etc. , like appearances in a dream. Therefore, concluding the mind to be the manifestation of all dharmas and analysing them, he comes to understand the nature of all'phenomena and examines the mind. He deliberates like this; "The mind is alsouncreated, like an illusion, in the ultimate sense. When the mind itself appears in various forms after assuming illusory shapes of 'rupa' ete. , how can then its own existence be established, owing to its not being different from (those) forms etc. The mind, when being created, comes from nowhere 'and goes nowhere during cessation. It is uncreated by itself, by others or by either of these in the ultimate sense. Hence, the mind is like an illusion (maya). Just as the mind is, so are all 'dharmas' illusory, uncreated in the ultimate (pararnartha) sense. "
The nature of mind by which the yogi examines (phenomena) is also not traceable on examination. So to whatever 'alambana' the yogi's mind travels, its nature or substantial is-ness is not traced on examination. When that is not found, understand all things to be without a real basis like the mass of a plantain stem. The mind, then recedes. In this manner, having become shorn of the contradictions of 'bhava" etc. and the old illusion" gone, he attains 'nirnimitta yoga'. " Thus Arya Ratnamegha says, " In this way he (i. e. the
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yogi), proficient in washing the dirt of (all) faults, attains yoga through meditation on 'sunyata ' for the removal of all 'prapancha' or illusory falsities. "
His' surryata ' meditation thus augmented, to where- soever his mind travels or to whatsoever he engages it, he realises the emptiness of those places (and things) after searching analysis. The mind itself, on examination, appears empty by nature. Thus, through close examination, he enters 'nirnimitta yoga'. He also comes to know that he who does not examine (things) closely, cannot enter into the 'nirnimitta stage' .
Examining the nature of 'dharmas' in this manner, when he does not find anything, he neither postulates 'there is' nor 'there is not'. He who regards it as 'not there'; receives no reflection in his 'buddhi' (intellect). If 'bhava ' is noticed sometimes, he should imagine its presence as . not there'. If the yogi, examining with his wisdom, does not discover any 'bhavas ' during the three 'kala's (times) (i. e the past, the present, the future), what postulates shall he imagine as being 'there is not'? So, in that situation, he has no other alternatives owing to the preponderance of 'bhava' (is-ness) and 'abhava' (is-not-ness) over all alternatives Cvikalpas'). When there is no 'pervading thing' (vyapaka)," there cannot be any 'pervaded object (vya pya). 29 So the yogi enters the unaldulterated imma-culate stage, and he does not rely on form etc. either. Because of his not finding any substantial existence of things on examination with 'prajfia' he becomes a 'beyond wisdom' Cprajfiottara ') practitioner. Having thus entered the essence or secret Ctattva') of the non-self of 'pudgala dharma', due to the absence of anything else worth examining and his mind in its own volition in consequence of such thinking amid the prevailing immaculate-ness C'nirvikalpa rasa'), the yogi should remain seated by holding on to that 'tattva ' clearly
with no mental exercise. Staying in that state, he should not allow any aberrations of the mind.
If the mind, during the period, gets diverted towards externals, he should examine its nature to calm down the
BHAvANAKRAMA-III 83 mind and then re-engage it in meditational practice. In case
the mind does not appear engaged, he should observe the characteristics of 'samadhi ' and contemplate engagement therein. When (the mind is) disturbed, he should observe the (characteristic) faults and overcome disinterestedness. If, with the coming on of lethargy ('styana ') and indolence Cmiddha'), the mind appears to be apparently absorbed or about to relapse into absorption, he should overcome that 'laya' (absorption inertia) by mentalising such joyous things as the form of lord Buddha and consciousness of light etc. Then hold on firmly onto that 'tattva ': if the yogi is unable to hold on to 'tattva' in a clear manner as would not one who is blind from birth or has entered darkness or has closed his eyes, his mind should be regarded as 'Ieena. ' (absorbed in inertia) and as devoid of insight Cvipasyana'). Ifhe finds the' mind uppish in between owing to a (revived) desire for previously experienced objects or there is an apprehension of uppishness ('audhatya'), he should mentally ponder over the painfully fleeting (nature of) things and calm down (that) uppishness. After that, he should again make an effort to effortlessly engage the mind in that very 'tattva'. When, like a battled person or like a monkey, the mind gets distracted, it
should be taken as an indication of uppishness and the absence of equipoise or calm ('samatha'). When retrieved from such obsorption or 'inertia' ('laya') and uppishness, the mind, engaged again of its own volition, re-yoked to that very 'tattva ', the yogi should de-activate enjoyment (abhoga) and practise detachment Cupkesa'). Then alone should the single- duo path of 'samatha ' and 'vipasyana ' be considered as perfected.
When meditating on 'vipasyana ' (insight) 'prajna ' becomes excessive owing to the paucity of 'samatha ', the 'tattva ' will not be very clearly visible due to the restlessness of the mind like a lamp in the wind. 'samatha ' should be meditated upon at that time. On 'samatha' growing excerssive, 'tattva ' will not be very clearly visible to one' overwhelmed by indolence. 'Prajria' should be meditated upon at that time.
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When both are equally engaged like two oxen (yoked) to a single yoke, the yogi stays in 'anabhisamskara ' till the body and the mind ache.
Briefly speaking, all 'sarnadhis ' sufffer from six faults; laz ine ss. >" alambana - forsaking;" inert absorption. F uppishness. P non-effort," and effort. "
As opposed to them, one should contemplate the eight dispelling-sarnskaras '3(, which are (mental) faith. t? desire " (to act), effort," alacrity or activeness," recollectedness," awareness," consciousness" and detachment. Of these the first four are the opposition of laziness, because with faith in efficacious qualities, the yogi's craving (for meditation) is born. Craving leads to effort Cveerya') and when effort starts, the body and the mind become active. With this activeness of the body and the mind laziness, (kausidya) is removed. Therefore, "sraddha ' etc. are meant for the removal of laziness, they must be contemplated upon.
