'<,

KamalaSila is one of those

distinguished acharyas who
went to Tibet from India,
stayed there and wrote
scholarly treatises on Buddha
dharma. His historic debate
with and victory over the
Chinese monk, Hoshang, is
considered as a landmark in
the annals of the spread of
Buddhism in Bod.
'Bhavana-krama' is one of
his more important writings
and comprises three chapters.
Fortified with extensive
quotes from innumerable
sutras, it delineates the
'krama' or sequence of
meditational practice a seeker
should undertake in order to
attain 'sarvajnata', the true
knowledge of things.
The present work is the
first-ever English rendering
from original Sanskrit done at
the suggestion of His
Holiness the Dalai Lama.

"

BHAVANAKRAMA
OF KAMALASILA
/

TRANSLATED INTO ENGLISH

ByPARMANANDASHARMA
WITH A FOREWORD

BYHIS HOLINESS THE DALAI LAMA

Rs.150

ADIlY A PRAKASHAN

New Delhi

<r(O,

f.

PARMANANDASHARMA

.~

.,

..

First published, 1997

Reprint, 2004

THE DAlAI LAMA

FOREWORD

Tibetans will always remain grateful to such great Indian scholars and .
adepts as Shantarakshita, Padmasambhava and Dipamkara Shrijnana,
who brought the Buddha's teachings to the Land of Snows. Despite the
difficulties they faced, they spent the best part of their lives propagating
and explaining the teachings of Sutra and Tantra for the welfare of all .
sentient beings. Kings, ministers, scholars and a whole class of
translators worked unceasingly to render Sanskrit texts and their
commentaries into Tibetan.
Acharya Kamalashila (9th century CE), a disciple of Shantarakshita, was
the first Indian scholar to live and compose his writings in Tibet.
Bhavana-krama (Stages of Meditation) is one such work. It comprises
three parts which were probably written at different times. The focus of
Bhavana-krama is the cultivation of meditative concentration and special
insight. It details the sequence of meditational practices essential for
understanding the true nature of phenomena.

. ISBN 81-86471-15-4

While Tibetan and Sanskrit editions of Bhavana-krama have been in

existence for centuries, no English translation of this remarkable classic
was readily available. Therefore, in response to my own suggestion,
Professor P.N. Sharma has undertaken the task of translating it into
English. I am confident that whether they have an academic and
historical view of the transmission of Buddhism to Tibet or a wish to put
these teachings into actual practice, English readers will find this
translation of great value.

-::':
I

"

November 5,1996
Published by P.K. Gael for Aditya Prakashan, F-14/65, Model Town II,
Delhi - 110 009 and printed at Rajkamal Electric Press, Delhi - 110 033.

ACKNOWLEDGEMENTS

CONTENTS

My profoundest gratitude is due to His Holiness the Dalai

Lama for assigning the work of translation to me and for
gifting a copy of BHA. VANA-KRAMA from his personal library.
Thanks are also due to my friend, Gyatsho Tshering, Director,
Library of Tibetan Works and Archives, Dharamsala,
for
making available to me library facilities including xeroxing of
the MS and to the staff of LTW A for their assistance and
cooperation.
Thanks are also due to Mr. Pradeep
Goel, Aditya
Prakashan, publisher of this book.

1.

Introduction

2. Bhavanakrama-I

13

-3. Bhavanakrama-Il

51

4.

77

Bhavanakrama-Ill

5. Glossary-I

101

6.

117

Glossary-II

123

7. Glossary-III

Author

"

TRANSLATOR'S

NOTE

Kamalasila is one of those distinguished acharyas who

went to Tibet from India, stayed there and wrote scholarly
treatises on Buddha dharma. His historic debate with and
victory over the Chinese monk, Hoshang, is considered as a
landmark in the annals of the spread of Buddhism in Bod.
'Bhavana-krama' is one of his more important writings and
comprises three chapters. Fortified with extensive quotes
from innumerable sutras, it delineates the 'krama.' or sequence of meditational practice a seeker should undertake in
order to attain 'sarvajfiata ', the true knowledge of things.
Whereas the first and the third chapters had for long been
extant in Sanskrit, the second chapter was available in Tibetan
version alone. It was left to Prof. Gyaltsen Namdol of the
Central Institute of Higher Tibetan Studies, Varartasi to render
the second chapter back into Sanskrit from Tibetan. The
Institute brought out the complete version along with the
Tibetan and Hindi translations. The present work is the firstever English rendering from original Sanskrit done at the
suggestion
of His Holiness the Dalai Lama, the great
Compassionate
One, to whose gracious and constant
blessings I can never adequately match my humble gratitude.
Dharamsala

Parmananda Sharma

INTRODUCTION
Padmasambhava, Santaraksita, Dipankara Srijfiana and
Karnalasila together make the foursome of the great masters
who made the Dharma what it came to be in Tibet. To
Santaraksita and Kamalasila - the teacher-pupil duo - goes
the credit of propagating,
preaching
and developing
Buddhism in Bod in all its varied nuances, thus lending it
purity, originality and authenticity.
Kamalasila wrote his 'Bhavanakrarna ' in Tibet itself,
keeping in view the special requirements of his Tibetan
audience. Hence, his style here is that of a lucid prose-writer
who deliberately clothed his lofty and abstract theme in
simple, intelligible Sanskrit which is quite different from his
diction in other works.
'Bhavanakrama' is the first-ever Sanskrit text written by
any Indian acharya on the soil
Tibet. With the passage of
time, copies of Bhavana-krama manuscripts dwindled in the
monastic libraries of the country as the study of Sanskrit
declined. The second chapter in original totally disappeared
and whatever manuscripts remained became truncated. Of
course, the Tibetan version continued to be extant in its
entirety. Prof. Tucci retrieved Chapter I from Tibet and
Chapter III from Russia in original Sanskrit and he published
the two in Roman script.
Not much, by way of biographical
information
on
Kamalasila, is on record. He appears to have visited Tibet
during the reign of Trison-De-tsen, the 37th King (742-798
A.D.), who invited, among others, Acharya Santaraksita of
Nalanda and later Padmasambhava from Urgyan to Tibet. The
latter succeeded where the former had failed; the Tibetans
took readily to the teachings
and practices
of the
'rnahasiddha' rather than to the intellectual scholasticism of
Santaraksita who went back to India only to return later and
leave his mortal coil on the soil of Tibet after many years of
missionary work. Before Santaraksita died, he had predicted,
it is said, that a time would come when the Indian and

sr

BHAVANAKRAMA

10

Chinese schools would come into sharp conflict on the

concepts of gradual and instant enlightenment as respectively
advocated by the two sides. So he had instructed that when
the exigency arose Kamalasila, his able pupil from Nalanda,
should be invited to defend the Indian point of view about the
interpretation
of Siitra. A religious debate was arranged
between acharya Karnalasila and Hoshang, the Chinese
monk. It was held at Samye and covered a period of two years
092-794 A.D.). The Chinese Hoshang was defeated and the
king, himself a great scholar, declared Kamalasila the victor.
To mark the great Indian acharyas
triumph, a royal
proclamation was also issued in letters of gold inscribed on
blue paper. This document was ordered to be preserved as a
court document. The main features of the proclamation were
as historic as the occasion that had led to it; the Three Gems
Ctrl-ratna ') to be never abandoned;
monasteries
to be
maintained and supported; all succeeding kings and members
of royalty to uphold the Proclamation. Ministers and princes
and army commanders took oaths of loyalty to the document
of which thirteen copies were made for record. Feasting,
singing and dancing festivities followed in which the royal
family, including the king, cabinet members and other high
dignitaries participated. The king even composed a poem to
mark the occasion.With great toil have I gathered the treasure
and I am happy to spend without measure
in spreading the faith of the Buddha,
gleaned from the land of India,
It was in Tho-tho-ri Nyantsen's reign
that The Secret first here came;
translated in Songtsen Gampo's time,
it has become established in mine.
It is said that the Chinese circles felt extremely piqued over
their defeat; it was a total loss of face for them. They were not

INTRODUCTION

11

the ones to take their defeat sportingly; their hired assasins

murdered the acharya in cold blood. The great teacher's tragic
death broke the king's heart who too passed away soon after.

BHAVANAKRAMA - I
I shall briefly describe 'bhavanakrarna" or the sequence
of meditation in accordance with the rules of conduct
prescribed for an 'adikarmika" in the Mahayana Sutras.
Those desirous of attainingtsarvajfiata" speedily should, in
essence, try to practise these three things: "karuna ', 4
'bodhichitta'5 and 'pratipatti'."
Knowing that 'karuna ' is the basic root of all dharma
practices
of Lord Buddha's
teachings,
it should be
contemplated or meditated upon at the very outset. As has
been said in Arya-dharma-sangeeti:
"So the bodhisattva
mahasattva Arya Avalokitesvara said this to Lord Buddha,
'0 Lord! a bodhisattva should not receive instruction in various
dharmas. If he thoroughly practises a single dharma with
devotion, all other dharmas will be his. Now, what is that single
dharma? It is 'rnaha-karuna'. Through 'rnaha-karuna' all other
Buddha dharmas? are in the palm of a-bodhisattva's hand,
o Lord! just as where-so-ever a 'chakravartin' ruler's chakrajewel moves, there do his mighty armies, so also, 0 Lord!
where-so-ever a bodhisattva's 'rnahakaruna' goes, thither do
all Buddha dharmas follow. 0 Lord! just as all other senses
function so long as life-breath stays so also as long as
mahakaruna stays all other dharmas for the bodhisattvas are
generated' ."
It has been said in Aryaksya-mati-nirdesa:
"moreover,
o bhadanta," Sharadavati's son! the bodhisattvas' 'mahakaruna'
is inexhaustible. And, how is it so? Because, it is 'purvangama',"
o bhadanta Sharadavati's son! just as breathing in and breathing
out is the 'purvagami?? or precursor of life-breath, so also in
Mahayana, a bodhisattva's 'mahakaruna' is a pre-requisite for
the collection of 'punya' or merit". Also, in the Arya-gayasirsa: "0 Manjusril What is the beginning of the conduct of
bodhisattvas and what their adhisthana ?1l""Manjusri replied
'0 Deva-putra! the beginning of a bodhisattva's conduct is
'rnahakaruna' and its adhisthana the beings."
By it, i.e. 'rnahakaruna ', inspired the bodhisattvas, with

14

BHA vANAKRAMA

little concern for themselves, work assiduously for collecting

merit through long, arduous periods of time with the sole
object of others' well-being. So it has been said in Aryasraddhabaladhana:
"For the well-being of sattvas through
'rnahakaruna', there is no joy which a bodhisattva does not
renounce." In this manner, by engaging himself in the most
difficult situations and by collecting Csambhara)" merit
quickly, he attains 'sarvajfiata '. Therefore, the root of all
Buddha-dharmas is 'mahakaruQ.a'." It was through holding on
to 'rnahakaruna'
that Lord Buddha, after attaining 'sarvajfiata ', continued to work for the whole world. The Lord's
'mahakaruQ.a' is thus the very reason for the Lord not entering 'nirvana'.
It, i.e. 'rnahakaruna", is (born from and) augmented by
constantly reflecting in the mind over the sufferings of
beings. All 'sattvas ' are suffering from the three-fold pain"
of dukhas rampant in the three worlds', 14 - (reflecting) like
this one should fix one's thought on all beings. The Lord has
described how hell-beings continue to suffer for long periods
from such tortures as fire-burning; so also 'pretas'," through
suffering from dukha-fire with extreme hunger and thirst, get
emaciated in body and suffer terribly for a hundred years
even; such as these have not had even spittal to lick at. Thus
has, stated the Lord. Beings born even as 'tiryakas'" are seen
to experience great suffering through mutual anger, killings,
beatings and torturing etc. For example, some have their
bodies made helpless through piercing of ears, beatings and
lashing and they are made to suffer by all and sundry. Their
bodies get exhausted and fatigued by their having to carry
loads unwillingly. Some, living in the forest, may also be
searched out and killed even though they may be innocent.
Some, out of mutual fear, are constantly running about here
and there with minds disturbed.
Their sufferings too seem to be endless. Hell-tortures can
be witnessed even during human existence, because here
also things like the amputation of a thief's limbs, consignment
to the scaffold and the tying down of hands and feet etc. are

BHA VANAKRAMA-I

15

nothing but hell-tortures. Those who suffer from penury are

experiencing the dukhas of hunger and thirst like 'pretas'.
Those who as servants have subordinated their thoughts to
others and those who are tortured after being over-powered
by the powerful suffer from the tortures of beating and tying
like' tiraykas'. So also are immeasureable
the dukhas of
beings during journeys and from mutual deceit and beatings,
and from union with and separation from the unloved and the
loved ones respectively.
The affluent ones who are
considered to be happy are also liable to lose their property
submerged as they are in the midst of extremely evil eyes,
and owing to the accumulation of many 'klesas' and 'karmas'
which are causal to the experiencing of hell-tortures, they are
like trees on the edge of a waterfall and are, in the ultimate
sense, unhappy being in the midst of the causes of dukha.
Even gods do not have mental composure" so long as
they wander in the realm of 'kama' or desire because their
minds, aflame with the raging fire of desires, are unclean and
mad. What happiness can be there for these so poor in the
joys of the wealth of tranquillity ?18 What happiness can be
there for them, i.e. gods, who are overcome by the constant
fear of a fall (from their god-state) ? Those who, for some
period (of their existence) move about jn visible and invisible
states (that is, with form and without form) also, though free
for a while from the tortures of suffering, ultimately suffer/
from the dukha of evil consequences leading to hell-tortures
owing to their not having overcome the 'anusayas"? from a
'kamavachara?" conduct. Thus all human beings and gods
owing to their subordination to 'karma klesas' ,~are suffering
from the dukha of 'samskara-dukha'."
In this way the whole world is wrapped around by a
wreath of dukha-fire; so seeing and thinking 'just as I do not
like suffering so also don't others', one should generate a
feeling of compassion
for all beings. First of all such
'bhavana' or contemplation should be cultivated towards
friends, keeping in mind the aforesaid experiences of dukha
or suffering.

16

BHAvANAKRAMA

Then, with a mind introvert and staid, one should

contemplate like this: 'there is not a single 'sattva' in this
beginning-less
world who has not been related to me a
hundred times'; in this manner contemplate on ordinary
beings. When compassion similar to that for one's friends is
also generated for common beings, one should through
'chitta-samata >' or mental equality contemplate on one's
enemies also. When one is as much concerned-" for one's
enemies as for one's friends one should generate identical
'bhavana ' or feeling for all the beings in all the ten directions
one after the other. When the spontaneous desire to remove
the dukha of all the sattvas like one would that of one's own
dear child is generated,
it (i.e. the desire) becomes
'nispanna" or staid and is designated as 'mahakaruna ' as has
been described in Aksayamati-sutra. This sequence of 'kripa'
bhavana or the contemplation
of compassion has been
described by the Lord in the Abhidharma sutras etc.
Through the force of the practising of such compassion
and the vow of uplifting all 'sattvas ', bodhichitta 26 is
spontaneously born as importunate" for 'annuttar-samyakasambodhi' .28
As has been said in Arya Dasa-dharma-sutra. "Seeing that
the beings are unprotected, unsheltered and homeless one
should fix one's mind in 'karuna' so that 'anuttara samyakasambodhi'
is generated."
Even though 'bodhichitta
is
generated in a bodhisattva through another's adherence to
'samyaka '29 still bodhichitta generated in a bodhisattva
through the on-rush of compassion is far superior as stated in
Arya-Tathagata-jfiana-mudra.Samadhi
by the Lord. He (the
Lord) has said that such bodhichitta is highly beneficial in the
world even without 'pratipatti'. 30As has been mentioned in
Maitreya-Virnoksa.
"0 kulputra! just as a broken 'Vajraratna'31 superimposes itself on the best of gold ornaments but
still retains its identity and removes all want, similarly, 0
kulputra! the 'Vajra-ratna ' of the generation of mind for the
attainment of 'sarvajnata ', 32even if not accompanied by
'pratipatti', superimposes itself on the gold ornaments of the

BHAvANAKRAMA-I

17

'gunas'P of a 'sravaka" and a 'pratyeka-buddha'r"

it does
not abandon 'bodhichitta' and also removes the wants of the
world."
He who cannot be fully and in every manner educated in
the 'paramitas-" should also cultivate bodhichitta, because
by holding on to 'upayaya'j? great benefits accrue. As has
been said in Arya-rajavavadaka-sutra: "0 king! as you are a
great doer and can do a lot, it is not possible to educate
everyone in every way from 'dana-paramita-" to "prajfiaparamita"? so you should constantly re-capitulate', mentally
visualise and contemplate on your desire for and faith in
prayer and determination or vow" for 'samyaka sambodhi'
while walking, stopping, sitting, sleeping, waking, eating,
drinking, recollecting all the 'kusala-mulas" or root-merits
of the Buddhas, bodhisattvas,
pratyeka-buddhas,
aryasravakas, common people, your own of the past, of the
present, of the future, and commend them (i.e. kusala miilas),
After 'anumodana'P or commending, offer it again to the
Buddhas, bodhisattvas, pratyeka-buddhas,
arya-sravakas
through worship and, after offering, make them common=
for the common people. Then transform into 'anuttarasamyaka-sambodhi'
all 'kusalas' or merits practised thrice
everyday for the attainment of 'sarvajfiata' by sattvas and for
the fulfilment of all Buddha-dharmas."
Thus will you, 0
King! having becometpratipanna
' or realised, rule (your
kingdom). You will/not have to abandon governance and you
will also accomplish 'bodhi-sambhara" or accumulation of
bodhi." He further added: "as the fruit" of your root-merits of
'samyaka-sambodhi',
many times you were born among
gods, many times among men and during all your godly and
human births you will be a ruler." Thus said in detail.
Bodhichitta,
which is the essence of 'pratipatti'
or
attainment, has been proved to be immensely fruitful. As has
been said in Arya-veerdatta-pariprichha:
"If the' punya'
which is attained from bodhichitta is handsome, it will fill the
entire 'akasa-dhatu"
and overflow it." "A person offers as
many 'buddha-ksetras':" full of gems as the sands of the

18

BHAVANAKRAMA

Ganga to the Lords, another with folded hands bows his mind
(asking) for bodhi; the latter worship is superior because it
has no end." says Arya-gandavyliha: "0 Kulputra! bodhichitta
is the seed of all Buddha-dharmas".
This in detail. "That
bodhichitta
is of two kinds, "pran idhi t-ch itta
and
'prasthana-chitta'i'" that is, the mind that is fixed on the goal
and the mind that is actually treading the road to bodhi.
o Kulaputre! such beings are rare in the world who fix their
mind in 'anuttara-samyaka-sambodhi,
rarer even are beings
who have ventured on the path of 'anuttara-sarnyakasambodhi'. May I become a Buddha for the well-being of the
whole world; - such a preliminary prayer by the practitioner
is called 'pranidhi-chitta ' or fixing of the mind from the
moment one holds the vow (,samvara')51
and enters
'sambhara '>' or accumulation
(of bodhi), it is termed as
'prasthana-chitta' or the journeying mind.
,Samvara' has to be received from other powerful and
learned and 'samvara'-attuned
kalyan-mttras.>' In the
absence of a favourable 'grahaka' or recepient (or giver?),
bodhichitta should be generated by visualizing the Buddhas
and the bodhisattvas
as did Arya Manjusri by becoming
Arnbara-raja.>'
A bodhisattva
who has so generated
bodhichitta
himself practises "dana ' etc. by giving and
engages in 'pratipatti' knowing that if one does not oneself
give away one cannot (exercise) control (over) others. And,
there is no attainment of bodhi without 'pratipatti' or the
knowledge of the eight-fold path.
As has been said in Arya-gayasiq;a, "The bodhisattvas
with 'pratipatti'
achieve bodhi and not those without
"pratipatti". It has also been stated in Arya-samadhi-raja:
"0 Kurnara! you should thus-wise instruct yourself: 'I shall
possess the essence of 'pratipatti.' What for thus? Because,
o Kumaral for one possessing the essence of 'pratipatti',
'anuttara-samyaka-sarnbodhi'
is not difficult to attain."
The "pratipatti ' of the bodhisattva
along with the
differentiation of 'paramita', 'apramana"" and 'sarngrahavastu '56 etc. has been described in detail in sutras like

r"

BHAVANAKRAMA-I

19

Aksyamati-ratnamegha-sutra. When a bodhisattva has to learn

even such material subjects as 'silpa.';" what then to speak of
transcendental dhyana etc.? Otherwise, how will he fulfil all
his commitments
towards sattvas? Hence, in brief, the
'prajfia ' and 'upayaya" of a bodhisattva are neither only
'prajfia' nor only 'upayaya' alone. As has been said in Arya
Vimala-kirti-nirdesa:
," prajfia ' without'
upayaya ' and
"upayaya ' without
"prajfia ' are a bondage
for the
bodhisattva." 'Upayaya' (means) with 'prajfia' (wisdom) and
'prajfia ' with 'upayaya' are described as release. It is also
said in Arya-gayasirsa: "In brief, these are the two paths for a
bodhisattva. Equipped with this twin path, the 'rnaha-sattva'
bodhisattva will soon be linked with 'anuttara-sarnyakasambodhi' or supreme enlightenment. What are these two?
These are 'upayaya ' and 'prajfia'.
Here, leaving aside the Perfection of Wisdom, all others
such as the perfection of 'dana ', 'samgrah-vastu '59 etc.,
"ksetra-parisudh.i'j'"
'mahabhoga ', 'bahu-parivara-sampata'," 'sattva-paripaka ntrmana'? - etc. the collection of all
these is called 'kusala upayaya' of meritorious effort. By thus
differentiating through discrimination proper 'upayaya' and
by properly fulfilling one's own and others' objectives, one
does not contract 'samklesas" just as when mantra-sanctified
poison is taken (and no harm comes). And, thus has it been
expostulated
in the sutra: "Upayaya is the knowledge of
'sarngrah'j'" 'prajna ' the knowledge of differentiation
or
discrimination/?" It is said in Arya-sradha-baladhana: "What is
the skill in upayaya? It is the acquisition of all dharmas. What
is 'prajfia'? It is the skill in analysing all dharmas," Both these
- 'prajfia' and 'upayaya' and not 'prajria' alone or 'upayaya'
alone have always to be practised even by bodhisattvas who
have entered the 'bhumis'i'" because a bodhisattva's proper
conduct in the "paramitas ' or perfections
in all the ten
'bhumis'f? has been taught in Dasabhurnika etc.
Of a bodhisattva
who roams calmly in the eighth'"
'bhumi', 'vyuthana'f" (from it) is opposed by the Buddhas.
This is understandable
when the following (injunction) is

20

BHAvANAKRAMA

studied: "therefore, 0 jina-putra! of a bodhisattva who is

established in this 'achala'?? stage and in the collected force
of his earlier fixation or 'prani-dhana' and in the fundamental
source of dharma," Lord Buddha calls a 'finis' (upasamhara)"
to his previously acquired knowledge and He thus addresses
him, "well done, well done, 0 Kulputra! This 'paramartha
ksanti'73 is for pursuing all Buddha-dharmas.
However,
o Kulaputra! even so, that intellect which comprises ten
'balas?' and four qualifications" and is regarded as Buddha
dharma's wealth is still not yours. So, yoke yourself into a
search for the glory of that Buddha dharma; start effort; do
never leave this doorway of 'ksanti', Even then, 0 Kulaputra!
now that you have attained this 'santi-vimoksa-vihara'76 you
must think of and own up those ignorance-common
folks
who, in their restless, disturbed state indulge in varying
'klesas' and whose minds are dogged with many arguments
and counter-arguments.
And again, 0 Kulputra! remember
your earlier vows to make available to 'sattvas' a state of no
worry through (the cultivation
of) true 'jfiana '. 77This,
o Kulaputra! is the dharmata" of all dharmas. Whether or not
Tathagatas" are born, this state" of 'dharmata' and 'dharmadhatu "? stays just as 'sarva-dharma sunyata?" and 'sarvadharrnanu-plabdhi,"
i.e. the emptiness of all phenomena
and the non-true existence of all phenomena. Not only are
Tathagatas affected by it but even 'sravakas' and 'pratyekabuddhas
attain to this 'avikalpa-dharmata'<'
or the true
nature of 'dharrnata' understanding."
"Again, 0 kulaputra! observe the inmitable'" quality of
our body, of our 'jnana ', of 'buddha-ksetra
', of the
accurnulation'"
of knowledge,
of our aura'" and of the
immaculate purity of speech." You too should generate
similar accumulation (of kusala in various 'bhurnis'). This sole
effulgence, 0 Kulaputral is the transcendental"
glow in all
dharmas. 0 Kulaputra! such effulgences of Tathagatas are
infinite;" eternally?" born, eternally-Iinked.?'
countless,
numberless, un-provable, inimitable, matchless. Generate
accumulation (of 'kusala ') in order to understand them. Also,

BHAvANAKRAMA-I

o Kulaputral

21

observe the illimitable expanse," the illimitable

beings" and the analysis of illimitable dharma varieties" in
all the ten directions. Count them and generate Tathagata's
'abhinirhara ' or kusala-appropriation
in the same manner.
o jina-putral to a bodhisattva who has attained this kind of
'bhumi ', Lord Buddha closes the doors of accumulation
('abhinirhara')
which are prominent, numberless and of
unlimited 'jnana ', the abhinirhara ' doors" of knowledge
through which, by means of the divisions of unlimited
knowledge, they generate 'abhinirhara
karma t.?" 0 jinaputra! you have to achieve 'adhimukti"? you have to achieve
'avabodha'?" - final release and enlightenment. I commend
it to you, jinaputral I say it to you. If the bodhisattva is not
made to enter the doors of the accumulation of 'sarvajnatajfiana'?' he will there (Le. at that stage) enter 'parinirvana'"?
and the work of all sattvas disintegrate. WI" Thus has it been
propounded
in detail. Whatever has been propounded
in
Arya Vimala-kirti-nirdesa and Gayasirsa is in contradiction of
this, that is, the aforesaid postulate, because it has been dealt
with these in a general sense only.
Whatever has been said in Arya-sarva-dharma-samgrahvaipulya is also opposite to the above. It is said therein:
"0 Manjusril the 'avarana '"?' or cover of 'prattksepa'"
karma' or negating actions of true dharma is very subtle. He
who generates 'sobhana'?' sanjfia ' or fair cognition and he
who generates 'asobhana!" sanjfia ' or unbecoming cognition
in the Tathagata-propounded
dharma, - both retard'P" the
true dharma. Such 'dharrna-pratiksepa'
is tantamount to a
rebuttal of Tathagata." So saying at length, he again said:
"0 Maitreya! to a person who properly"? cultivates the Six
Perfections for 'a bodhisattva's sambodhi or enlightenment,
the ignorant ones will say, 'a bodhisattva should learn only
'prajfia-paramita,' what with other perfections?' They regard
the other 'upayaya-paramita'I'" as taboo. How do you regard
this, 0 Ajita?l09Was that Kasiraja"" a fool to have given away his
flesh in lieu of that of the pigeon to the preying falcon? 'No,
my Lord,' said: Maitreya.'!' The Lord said, '0 Maitreya! did

22

BHAVANAKRAMA

those kusal-rnulas or root-merits (meritorious practices)

pertaining to the Six Perfections, which I garnered while
practising the conduct of a bodhisattva do me harm?' Maitreya
replied, 'not at all, my Lord!' The Lord continued, '0 Ajita!
you have practised the proper vows of 'dana-paramita' for
sixty 'kalpas'. 112If even you practise 'prajfia-paramita' for
sixty 'kalpas,' those ignorant ones will again say, 'a single
'naya '!" or path can lead to bodhi; for example, 'sunyata
naya' or the path of emptiness', thishas been said in detail.
It is also mentioned in Vairochanabhi-sambodhi: 'This 'jfiana'
f 'sarvajfiata' has 'karuna ' or compassion as its root, it is the
'hetu' or cause of 'bodhichitta ' and is the end':" of 'upayaya'.
Therefore, bodhisattvas
should always practise both of
them."
This also proves that the Tathagatas are never installed-"
in 'nirvana'. So also the Lord will not stay put in 'nirvana' by
accepting
the wealth
of the fruit of such grand
enjoyments:
"ru pa-kaya";!'?
"ksetra '!"? and "parivara T'"
attained through the efforts of 'dana ' etc.; nor will these be
their station in 'samsara ' owing to the total removal of all their
delusion,'!" for 'viparyasa ' or delusion alone is the root of
cyclic existence. This 'pratipatti'
or realisation born of
"prajfia" and 'upayaya ' will aid the stoppage
of the
consequences+" of superimposition!" and contradiction'P
and, give birth to the 'rnadhyama marga' or the Middle Way,
because "prajfia ' prevents the consequences
of superimposition and 'upayaya ' prevents the consequences
of
contradiction.
Hence it is said in Arya-dharma-samgeeti:
'Lord Buddha's attributes+" and their expressionl" are
conducive to the creation of 'rupa ' - kaya or physical form
and not unto the 'abhisamaya'125 of 'dharma' - kaya'126 or
subtle form. Again the generation!" or creation affected by
the Tathagatas through 'prajfia ' and 'upayaya ' should be
followed or pursued in preference to other factors."
Again, it has been said: "Those who regard dharma as a
mere boat should give up dharma too; of course, before that
adharma must also be forsaken." This has been said in order

BHAVANAKRAMA-I

23

that belief in opposing or contrary dharmas is abolished and

not that no support be taken for the realisation of the
objective. Hence, it has been said: "dharma should be
accepted but not stuck!" to." It means that it should not be
accepted from the wrong!" end or contrary approach.
Whatever has been said about the material fruits of 'dana' etc.
has been said only about the 'dana' practised as aforesaid by
people without 'prajna' and for those who are satisfied with it
as such, in order to encourage them to practise further root
merit, otherwise, it would go contrary to all that has been
earlier said in Arya-vimala-kirti-nirdda
etc. Thus it is
established that 'prajfia ' and 'upayaya ' should both be
cultivated. So 'dana-paramita' etc. accompanied by 'prajfia'
(wisdom), alone and in no other manner attain an identity, a
designation.P? Therefore, one must strive for the generation
of 'prajfia' for sanctifying 'dana' etc. through absorption in
'samadhi' .131
Now, 'srutamayi132 prajfia ' should be generated first.
Through it one grasps the meaning of 'agama'.133 Then,
through 'chintamayi'" prajfia ' one pierces or analyses the
Inrelltgible'" and the dubiousv" meanings. Deciding in this
manner one should contemplate on real'F and not unreal':"
connotation, otherwise true cognition or ultimate knowledge
will not dawn owing to contemplation on the contrary aspect
and non-refutation, of doubt.P? In that case, 'bhavana ' will
become meaningless as in the case of 'tirthikas '. 140 As the
Lord has said in Samadh iraja also: "If one perceives
"nairatrnya T" in all dharmas and, so perceiving,
one
practises 'bhavana ' or meditation, it will become the 'hetu' or
cause of nirvana-fruit; other causes are no-wise for 'santi' or
peace."
Hence, by means of contemplative wisdom and analysis
through logic and scriptures, one must meditate on the true
nature of 'bhutas'. That all things, in the ultimate sense, are
non-existent'" has been concluded on the basis of logic and
scriptures. As has been stated in the scripture called, Aryadharma-samgiti: "non-generation alone is true; other dharmas

24

BHA.VANA.KRAMA

like generation 143are not true." It is stated as being in

accordance with 'paramartha' or the ultimate meaning. Nongeneration (i.e. non-true existence) is true. However, in the
ultimate analysis, there is neither 'utpada ' (generation or
being) nor 'anutpada ' (non-generation
or non-being),
because that or 'paramartha ' is beyond all classification or
label. Again, it is said in the same scripture: "0 kulputra! the
attitude or position of the world is dependent on relying!" on
'utpada ' (generation or being) and 'nirodha' or cessation'
(non-being).
Therefore,
the supremely compassionate
Tathagata, in order to abolish the world's areas of fear had
said for practical reasons, that 'there is birth, there is
cessation', and certainly not (for the reason) that, in the
ultimate sense, any dharma is born." It is stated in AryaBuddha-samgiti also: "What is the query about 'yonisa ', 145
what 'yoni?'146It has been said that non-generation is 'yoni'
and the query about it is 'yonisa prichha.?"" And, again: all
dharmas are 'chakara!" mukha' because they are without
beginning without cessation; also, all dharmas are 'abhavamukha'"? because they are void or empty by nature."
Arya-satya-dvya-vibhaga also states: "the commonality of
'anutpada ' or non-generation
is the commonality of all
dharmas or phenomena." Prajfia-paramita says: "0 Subhuti,
form is devoid of the 'svabhava' (self-existence) of form just
as the bounds of 'vijfiana ' (discriminatory cognition) are
devoid of the (true) self-existence or svabhava of 'vijnana '
owing to the emptiness of all self-nature." Hastika-ksya also
states: "nothing exists whose generation or birth is possible.
Ignorant people look for the possible from the impossible
dharmas." H has been said in Pita-putra-samagama:
"all
dharmas during the three times (past, present and future)
have been identical. All dharmas were 'svabhava-rahita' or
without true self-existence
in the past and are so in the
present also." Thus should it be examined through 'agama '
(scriptures).
It is not possible for others to refute such
conclusions from the scriptures through logic established. So,
examining through logic must be done.

BHA.VANAKRAMA-I

25

Now about logic, briefly. Is the generation of 'bhavas '

(things, phenomena, etc.) without cause or with cause? It
cannot be without cause because it is occasionally noticeable.
In the absence of any reliance on 'karana ' or cause and
because of the (intervening) interval, why should not things
generate (themselves)
always and everywhere
as if in
'utpada-kala ' or an era of creation? If there is no interval from
the time of non-generation, there will be no generation (of
things) even at the time of generation. Thus there is no
generation without cause. There is no generation with cause
either. There can be no creation or being from an imaginary,
permanent 'hetu' like an 'iswara'P" as believed by tirthikas'
(heretics) because creation is noticeable (as occurring) at
intervals ('kramasa'). Of 'avikala "?' or constant causes the
result cannot be occasional owing to its nirapeksattvata'? or
(independent) constancy. 'Iswara', etc. being self-competent
need not depend on any other (cause) for. assistance as he is
permanent.
There need be no dependence
for the
independent. These 'Iswara' etc. being devoid of omnipotence
are non-existent in essence like the son of a barren woman. A
thing having capacity for 'artha-kriya'l53
is incapable of
generating any act in an occasional sequence as has been
already discussed. There is no simultaneous creation either,
because, by creating everything at the same time, if it can
repeat such creation later on also then, owing to a repetition
of its omnipotent nature, there will arise the possibility of the
creation of things as before. If there is no repetition and the
previous nature is abandoned, the possibility of 'anityata' or
impermanence would arise.
Hence, nothing by the designation
of 'nitya'
or
permanent exists. The Lord has said, "There is a superirnposition" of 'asata'!" (the non-existent). Belief in such
artificial or non-existent things as 'akasa',15(, 'nirodh'"? and
nirvana (space, cessation
and release),
etc. is superimposition." Therefore, there is none of the creation or
"utpada ' from 'nitya' or permanence; neither is there any
from 'anitya' or impermanence,
because owing to the

26

BHA

vANAI<RAMA

nothingness
of these during the past and the future no
creation is possible from them; otherwise too, it would be a
creation without cause or 'hetu'? As there is no creation in
similar or dissimilar times, there can be no creation from the
present time also. Thus there is no simultaneity of generating
time; otherwise, for causal reasons, it will give rise to
simultaneity of generation or creation also. There is no
generation from variation in time either, because if it takes
place - after a difference in time, there could be generation
in the past also. If, in regarding
creation
as from
'avyavadhana'P" or non-interval, interval occurs, all 'ksanas'
or moments
will merge into one 'ksat)a'159 and, in
consequence, a 'kalpa ' will (also) squeeze into 'ksana' just as
the linking of atoms in all directions will reduce the 'pinda '160
or mass also to a mere atom. Linkage with a single part makes
a moment alive (savayava).'?' Things are not self-created
either owing to this premise being at par with the non-cause
postulate
and the concept of the creator being selfcontradictory. There is no possibility of generating from both
because of the conjunction
of the drawbacks
of both
postulates.
Hence things are without any substantial existence, i.e.
unrelated in the ultimate sense. This is not contrary to the
(teachings of) scriptures even though in an apparent or
illusory sense, creation does appear to exist. So the Lord has
said: 'Things exist only in 'samvrita' and not 'paramartha ';
The delusion about the 'nissvabhava' of things is called the
'samvriti satya' .162
Such-like logic has also been endorsed by the Lord in
sutras like Salistamba? By itself, from another or from both
and without cause, there can be no creation.
Now, let us examine by another argument. 'Bhavas' are
of two kinds; with form and without form. Of these, pitched,
etc. which have form are not of one 'svabhava ' (entity,
nature) being composed of different atoms. Being situated
fore and aft and when divided into directions like east, etc.
the atom's existence is not established. And, being in (a state

BHA VANAKRAMA-I

27

00 conglomeration, they cannot be said to possess different

self-existence or 'svabhava'. There is no other existence of a
thing barring single (existence) and multiple (existence).
Therefore, things with form are 'nissabhava' or non-existent
in the ultimate sense like a form seen in a dream. This has
been stated by the Lord in Arya Lankavatara: "0 maharnati
(the greatly wise); even the horns of a cow, when divided
into atoms, do not exist. Even atoms cannot retain atomic
qualities or characteristics when divided."
Things which are without form are equally non-existent
(in essence), when similarly examined. So also things
outwardly appearing as blue etc. though not truly existent are
only 'vijfiana skandhal'" or an aggregate of cognition,
though without form but appearing as blue. The Lord has
said, "there are no apparent forms; only the mind sees itself
(i.e. its own superimposed reflection).", Therefore, the blue
etc. being seen in different shapes and because of the
received and the recepient being incapable of the same
existing nature as a consequence
of the contradiction
between the one and the many, the 'one' cannot be of the
nature of 'many'. When the non-existence
of the one is
proved, the existence of the many is also impossible,
because the 'many' is only a conglomeration of the 'one's',
If these manifestations
of form etc. are falsel64 or
insubstantial and are accepted as such, 'vijnana ' itself will
become false because the cognition of the form will be no
different from form itself. 'Vijfiana' or cognition has no other
form apart from its own manifest form. Forms etc. do not
shine by themselves but when they are cognised as false,
cognition itself becomes false. That is why the Lord has said:
"all cognition is maya or illusory" .165So the one and the many
being non-existent are not true in the ultimate sense. The
Lord has said this very thing in Lankavatara: "The nature of
things is like the reflection in a mirror which is devoid of both
singularity and plurality; although it (i.e. the reflection)
appears to be there but, in fact, it is not there." Devoid of
"ekattva ' or singularity and 'anyattva' or multiplicity, it is

28

BHA.VANAKRAMA

neither one nor many. 'Buddhi' or intellect does not take

over the nature of existence of that which it examines.
Therefore,
these are said to be "nirabhilasa T" and
'nissvabhava ' i.e. unbiased and without essence."
By determining the (true) meaning of things in this
manner through deliberative intellect one must generate
meditative wisdom in order to manifest the true meaning of
things. It has been said in sutras like Arya-ratna-rnegha: "the
true meaning never becomes manifest or clear merely
through listening (to a lot of expositions). Experience comes
only to such as those who practise 'pratipatti',"? or through
comprehension.
The cover of darkness lying over the
'samyaka' or true meaning cannot be removed without the
dawn of the clear light of 'jfiana '. If meditation is done
profusely the clear knowledge of the hidden meaning is also
born. If 'jfiana ' comes to those who contemplate on 'asubha'
and 'prithvi-kritsna'l'" only, what then to speak of those who
meditate on 'bhutas 'I" The success of meditation as the
harbinger of the fruit of true knowledge has been described
in Arya-samadharaja: "I tell you, I put it across to you that as
much as a person may analyse or indulge in logic so much
will his mind be moulded in accordance with the conclusion
he arrives at." This has been said in detail. Hence, he who
wants to' manifest truth or wishes to grasp the essence of
things should practise 'bhavana', - meditation.
Herein, the yogi should first cultivate 'samatha"? or calm
in order to stabilise the mind. Being 'chanchala ' or flippant
like water, the mind cannot become poised without the basis
of "samatha '. Nor can a person whose mind is not
'samahita "?" or tranquil can understand the truth of things
Cyatha bhutama '), the essence. The Lord said, "one with a
tranquil mind understands the 'yatha-bhuta '. Tranquillity
comes quickly to a person indifferent towards the desire for
gain etc. and to one who is of correct disposition, is of the
nature of dukha-awareness!"
ete. and is on the path of
'veerya'172 or effort. Hence 'dana' etc. have been mentioned
repeatedly in Arya-sandhi-nirmochana etc.

BHA VANAKRAMA-I

29

Thus staying in 'samatha ' collections like 'sila '!" etc.,

bowing to all Buddhas and bodhisattvas at a spot convenient
to the mind after indicating' papa '174and commending
'purrya'T" keeping in view 'mahakaruna' which aims at the
welfare of the entire world, with body erect (but at ease),
sitting on a congenial seat (or in the comfortable posture of
'sukhasana')!" assuming the lotus pose, one should practise
'samadhi' or meditational repose.
First of all mind should be briefly fixed on all aspects of
the object of contemplation so that it becomes a solid or
massed object (to reflect on). In brief, an object is of two
kinds: with form and without form. In order to ward off the
defect of deviation!" of an adikarmika' or novice initiate, it is
proper to have a small or brief 'alambana'?" only. When one
has mastered 'rnanaskara ' or mental actualisation one can
take to a larger or detailed 'alambana'
by refining or
rectifying the process through the differentiations
of
'skandha ' and 'dhatu' ete. As has been said in Arya-samadhinirmochana etc.: "the yogis have many kinds of 'alambanas'
like the eighteen types of 'sunyata.'?"
Here also, for the good of sentient beings, the Lord has
spoken about 'vastubhedal'"
in 'abhtdharrna T" etc. in
accordance with the differences between the formless (vastu
or thing) and the corporeal (things) in brief, medium and
detailed manners. For the removal of superimpositions and
falsities, the thing or the object should be regarded as a mere
mass or collection of 'skandha ' and 'dhatu '. Thus being
assured of the collection with respect to all things, the mind
should again and again be brought around to concentrate on
that (massed aspect of things).
In case the mind, in between, deviates and gets outwardprone due to 'raga' or attachment, one must silence such
aberration by reflecting on the 'asubha ' or unwholesome
(responsible for deviation) and stabilise the mind again and
again: The sequence of reflection on 'asubha' has not been
mentioned here in detail for fear of dilation. When the mind
appears to be disinterested,
one should reflect on the

30

BmVANAKRAMA

advantages of meditation and concentrate on one's interest

on it. Whenever faults of deviation or distraction appear, one
must quieten down one's disinterestedness. When owing to
having been overcome by 'styana'182 and 'middha'T" one's
mind does not get clearly absorbed in holding on to the prop
or 'alambana', then either through contemplation Cbhavana')
on a luminous cognition C' aloks samjfia') or through a mental
visualisation of a supremely joyous object like Buddha etc.
and by so calming down 'Iaya' or mental lethargy, one should
again firmly hold on to the 'alambana'.
When the mind looks naughty in between through some
remembrance of a previous joy or enjoyment one should
reflect on the 'samvega '184of 'anityata' or transitoriness and
calm down its naughtiness. Then, one must try to persuade
the mind towards that very prop (alarnbana)
without
'abhisamskara'l'" or variation.
When the mind, shorn of both lethargy and insolence
appears to be properly engaged of its own volition.l'" then,
through suspension of 'abhoga'P" or effort, detachment
should be practised. When 'satyabhoga '!" or true effort
(after pacifying 'laxity etc.) is practised in a state of 'samapravritti'P? or balance, 'viksepa "?" or mental confusion (i.e.
complicated
samadhi-state)
occurs, (i.e. the mind is
disturbed) .
When the mind, without 'abhisamskara' or variation and of
its own volition, becomes engaged in that very 'alambana' one
should consider 'samatha ' or abiding calm as achieved. The
nature of 'samatha ' is the one-pointedness
of the mind,
a characteristic
common to all types of tranquillity,
its
'alambana' is not fixed, though: The Lord has spoken of this
path in Arya-prajfiaparamita etc. also. He says, "(the sekeer)
fixes Csthapita') his mind there, establishes Csamsthapita') it,
pinpoints Cavasthapita') it, houses Cupasthapita') it, controls
('damana')
it, calms ('santa')
it, stills ('vyupasanta')
it,
concentrates Cekagra ') and rests in meditative equipose
Csamahita')". Th~s described in nine nomenclatures.
Now, here 'sthapayati' means 'binds the mind to the

BHA VANAKRAMA-I

31

'alambana': 'sarnsthapayati' means 'to engage the mind to that

prop or 'alambana' systematically; 'avasthapayati' means 'on
discovering confusion, removes it; 'upa-sthapayati
means
'again fixes the mind to that very 'alambana' after removing
'viksepa', 'damayati' means 'generates 'rati' or desire for the
prop; 'sainayati' means 'subdues 'a-rati' or non-desire (for
alambana) after observing the faults of 'viksepa ' (deviation)';
'vyupasamayati ' means, 'calms down indolence and donothing-ness that have crept in', 'ekoti-karoti' means 'tries to
enter the 'alambana' without 'abhisamskara', 'samadadhati'
means 'practises 'upeksa' after attaining tranquillity of mind or
'chitta-sarnata', that is, practises withdrawal from the world or
'sarnanvakarana '.'?' These are the meanings (of the above
terms) as given by Arya Maitreya and by former acharyas.
Briefly speaking, all samadhis have six faults?" sloth,'?'
forsaking the 'alambana "?' mental lethargy.!" insolence.l'"
non-effort"? and effort.'?" To overcome or wipe out these
'dosas' one must meditate on the eight eraser-samskaras,"?
which are faith,2oo desire to act,"?' industriousness.>"
alacrity.t'"
non-forgetfulness,201
alertriess.v'"
mental
refinernent-?" and equanimity.v" Of these, the first four are
an antidote to 'kausidya' or sloth. Thus, through 'sraddha' or
faith, accompanied by indications of the generation of correct
knowledge-?" of the efficacy of sarnadhi, the yogi's will to
practise it is born; from will or desire C' abhilasa) one should
commence the cultivation of 'veerya ' or effort. Through
effort one attains bodily and mental activity. Activeness of
body and mind removes slothfulness. Therefore, 'sraddha '
etc. should be contemplated upon for the sake of warding off
'kausidya ' or sloth etc. 'Smriti ' or non-forgetfulness
is the
opposite of the giving up of 'alambana'. 'Samprajfiaya ' or
awareness is the opposite of mental lethargy and insolence,
because it clearly exposes the reality of both. If mental
lethargy and insolence
are not subdued,
the fault of
'anabhoga'<?' accurs. As opposite to it, 'chetana ' or mental
alertness should be contemplated upon. When mental sloth
and insolence are romoved and the mind becomes calm, the

32

BHAVANAKRAMA

fault of 'abhoga'210 accurs. To oppose

it, one must
contemplate on 'upeksa' or detachment.
Sarna dhi, comprising these eight eraser samskaras, is
most efficacious. It generates qualities like 'riddhi"! etc.
Hence it is said in surra: "a person equipped with the eight
eraser samskaras contemplates on the state of 'riddhi'. Such
concentration of the mind accompanied by more and more of
activity-" with the association of such qualities or 'gunas' as
'alambana'
attains the designation of 'dhyana ', 'arupisamapatti'<" and 'vimoksa ' .214
In this manner when 'upeksa'
or detachment
is
accompanied
by 'vedana?" or awareness and becomes
rational and meaningful it is called 'anagamya ',216inaccessible
or un-definable, because 'chitta' or mind is the 'prayoga' or
subject of the First Dhyana."? To be free from 'kama trisna'
(hankering after desires) and 'papa-dharma' (evil proclivities
of the mind), to keep linked with logic, reflectiveness, joy,
happiness and inner bliss is designated as First Dhyana. Also,
the first dhyana being devoid of 'v itarka ' is called
'dhyanantara' or mid-dhyana. When it is without 'vichara' or
reflection and 'vitarka' or reason and becomes free from the
desire of staying in the First Dhyana stage, is accompanied by
the bliss of the joy of devotion and of spirituality, it is called
Second Dhyana, When it becomes free from the desire of
staying in the Second Dhyana stage and accompanied by joy,
detachment,
recollectedness
and awareness - 'sukha '
'upeksa ', 'smriti' and 'samprajarrya ' - it is called Third
Dhyana, When it is free from the desire of staying in the Third
Dhyana stage and is accompanied by non-dukha, non-sukha
feelings, 'upeksa and' smriti', it is called Fourth Dhyana.
Thus, the mind should be linked with'arupya smapatti' or
formless meditation
and dominant218 'ayatanas'219 or
entrances of release etc. in accordance with the distinctions
of 'alambana' and 'akara'220 or form.
So, after stabilizing the mind in the 'alambana',
one
should analyse with (discriminating) wisdom so that, through
the bliss of the dawn of the light of 'jfiana', the seed of the

BHAVANAKRAMA-I

33

delusion is totally eradicated; otherwise, as in the case if

'tirthikas', there can be no removal of klesas merely through
'samadhi'. As has been said in Samadhiraja-sutra: "bhavana'
may be practised in such samadhi but it will not spell the loss
of 'atma-samjfia '>' or body-consciousness.
It will again
agitate the 'klesas' as during 'undreka+? samadhi' bhavana or
over-mentalisation in meditational process."
'Prajna-bhavana-krama' or the sequence of meditation on
'prajfia has been briefly indicated in Arya Lankavatara: "on
taking to the 'chitta-matra?" (path), one should not dwell in
'bahyartha' or only apparent meaning (of phenomenon); by
stabilizing oneself on the 'alambana' of 'tathata?" one should
go beyond the bounds of 'mind only'. After crossing over the
mind only path one should go beyond the 'nirabhasa '. 225"
The yogi who stays in the 'nirabhasa ' or a state 'of nonfallacious appearances'
will see 'mahayana '. Purified by
'pranldhana ' or vows, the state of satiety is stilled. One
cannot experience the noble non-soul-" soul 'jfiana ' in a
state of 'nirabhasa'.
This is what the aforesaid means: at first the yogi should
reflect over those external meanings which have been
superimposed by others over dharmas with form, that is,
whether they are different from cognition Cvijfiana ') or that
they are vijfiana itself appearing as such as if in the dream
state. Then, he should consider them with respect to their
atoms in accordance with 'vijriana; observing the atoms in
their parts, the yogi will not find those superimposed
meanings. Not finding them there, he will so conclude that all
this is mind only and that there is no external meaning or
substance at all. Therefore, it has been said: "one should not
imagine external meanings on ascending the mind-only
path". That is, one must give up 'vikalpas' or superimposed
nomenclatures of dharmas with form. To reflect on those
'bhavas ' or phenomena with apparent or super-imposed
meanings leads to the disappearance of those meanings.
Having thus reflected over dharmas with form, one
should analyse dharmas without form. One who remains only

34

BHAVANAKRAMA

a 'chitta-matriri' cannot become a 'grahaka' or receiver in the

absence of that which could be the 'grahya' or the receivable
as the recepient has always to depend on an object which is
to be received. Therefore, it must be concluded that the mind
is devoid of the functions of the both the 'grahya' and the
'grahaka ': it is 'advya' or non-dual. 'Advya ' is defined as
"sticking on to the prop of 'tathata', one must go beyond the
'chittmatra ' stage too". The attitude of the 'receiver' should
beover-stepped. It means that the non-cognisance of duality
should be based on the knowledge of duality.
In this manner, after crossing over the 'chitta-matra '
stage, one should also go beyond the non-dual cognition
stage, because there is no generation of 'bhavas' either by
themselves or through another agent and the' grahya' and the
grahaka ' are illusionary, non-existent. Because they are
dissimilar'" from what they appear, their truth or reality is
also not opposite. In 'advya jiiana'228 or non-dual comprehension also, the feeling of existence in substance should be
abandoned
which means that one should stay in the
'nirabhasa jfiana' or non-apparent knowledge of 'advya' or
non-duality. By so doing, the mind gets stabilized in the
realisation of the 'riissvabhavata ' of all dharmas. Such a
person, owing to his access to the 'paramatattva'
or the
ultimate essence (of things), enters 'nirvikalpa samadhi' or
immaculate absorption.
When the yogi is established in the' nirabhasa jnana of the
non-dual
cognition
he also gets established
in the
'paramtattva?" - the ultimate or supreme essence (reality);
he sees 'rnahayana '. Realising the 'paramatattva' is called
Mahayana. His 'paramtattva darsana ' or experiencing the
ultimate reality is this that, analysing all dharmas or phenomena with the eye of 'prajfia', he sees the truth in the light
of 'samyaka jiiana'230or ultimate knowledge. So it is said in
the sutra: "what is 'parrnartha darsanama ' or seeing the
supreme or ultimate truth of things? (it is) the non-seeing of
all dharmas." Herein is indicated such type of 'non-seeing'
(as described above) and not the non-seeing (blindness) or

BHAvANAKRAMA-I

35

ignorance of those who, with eyes shut like the born blind,
see nothing owing to the bafflement=" of 'pratyayas ' and
non-mentalisation of phenomena.
The yogi will remain in bondage, like a person who has
arisen from 'asarijyi' samapattii,m owing to the non-removal
of 'vasana ' or desire for fixation in things born of contrariety
Cviparyasa'), because in 'bhavas' themselves are created the
basic fixations of the 'klesa' mass or mental defilements of
'raga'233(attachment, addiction) etc.: It has been said in Aryasatya-dvaya-nirdesa etc.: "the root of 'raga' etc. is fixation in
'bhavas'," What has been said in Avikalpa-pravesa-dharani
ete. (about the yogi 'stopping through non-mentalisation such
things as the objects of form etc. refers to that 'anupalabdhi'
(absence of substantial existence) which comes only through
an examination with 'prajfia ' and the non-mentalisation of
that alone; it does not merely refer to the absence of
mentalisation. Fixation in 'rupa' or form etc., which has been
there from time immemorial, cannot be eradicated, like
'asanjrii samapatti' etc. merely by abandoning mentalisation."
It is not possible to remove the 'rnanasikara ' or
mentalisation generated by previous 'abhinivesa ' or fixations in
'rupa' (form) ete. without the removal of doubts just as there
can be no extinction of the fact of burning unless fire is
removed. It is not possible to take out these false 'vikalpas'
or contrary alternatives of form etc. from the mind as though
plucking out a thorn with our own hands. How, then (to do it)?
(It is done) by removing the seeds of doubt. The yogi, after
examining through the eyes of 'prajfia' these seeds of doubt
and their formerly acquired form etc. and such as those
whose non-acquiredness is experienced in the moment of
acquirement, can of course remove them like the cognition of
the serpent in the rope and in no other manner. Similarly,
when the seed of doubt is removed, one can abandon the
mentalisation of the objects of form etc. also and in no other
manner. Were it not so then, in the absence of the glow of
samadhi and not seen even by the eye of wisdom, the yogi's
doubt about the existence of form etc. is not removed like

36

BHAVANAKRAMA

that of a person in a blind well (of ignorance) feeling doubts

about the pots etc. lying in the house. When such doubt is not
removed, he will become a person whose 'timir-dosa'<" or
clouded
eyesight
is not removed and who remains
susceptible to fixation in false insubstantial forms, which
cannot be castigated by anyone. Therefore, by clasping the
mind with the hand of 'samadhi' and with the help of the very
subtle weapon of 'prajfia' one should eradicate the seeds of
the disease of false 'vikalpas' or alternatives present in the
mind; just as uprooted trees do not again take root in the earth
so also will false 'vikalpas' be not born in the mind. Hence, in
order to remove the 'avarana' or the overlying crust of false
appearances the Lord has pointed out the 'yuganadha-vvahi-marga (two-fold single path) of 'samatha' (equipoise)
and 'vipasyana' (insight), because "these two are the cause
of absolute knowledge Cavikalpa-jfiana ')." As is said in the
sutra: "Samadhi is attained through staying in 'Sila'; through
sarnadhi comes "prajfia bhavana or contemplation
on
wisdom; through 'prajna ' comes absolute knowledge; a
person with absolute knowledge attains the wealth of 'Sila'."
In this manner, when the mind has been stabilized in the
'alambana'
through equipoise ('samatha'),
the glow of
ultimate 'jfiana' is born after deliberation through 'prajna'.
When this glow shines, the cover (avarana) is lifted like the
disappearance of darkness. Therefore, both these 'samatha'
and prajfia', like the eye and the light, are mutually beneficial
in the generation
of right knowledge.
There is no
contradiction between the two as between light and darkness
inspite of the difference in their' gunas' or characteristics.
'Samadhi' is not of the nature of darkness. What is it, then? It
is of the nature of the concentration
of mind. "Being in
equipoise, it knows the reality (of things)." In accordance
with this assertion, iti.e. 'samadhi' gets totally identified with
'prajfia', it is not contradictory to it. When a 'sarnahita' or a
person of staid mind examines with his 'prajfia' there will be
no acquirernent="
of all dharmas. That, in itself, is the
supreme
non-acquirementv?
or perception.
Such a

BHAvANAKRAMA-I

37

staidness="
indicating stage of the yogi is (a state of)
'anabhoga?"
or total-satiety, because nothing beyond it
remains to be experienced. 'Santa' or tranquil (state) is the
cessation of all such contrary frauds-'? as those of 'bhava'v"
or is-ness and 'abhava?? or is-not-ness.
Thus, when the yogi does not find any inherent existence
of things after examining through 'prajfia ' (wisdom), he
experiences
no contrariety
of 'bhavas ' nor does he
experience the 'vikalpa' of 'abhava'. If is-ness or 'bhava' is
noticed anywhere, its stoppage or cessation will produce an
alternative (vikalpa '), However, if by examining through
'prajfia ' the yogi discovers no is-ness of things in the three/"
times, how can there be any opposing alternative of the same
as is-not-ness or 'abhava ? So, other 'vikalpas ' also will not
touch him owing to the perrneableness=" of 'vikalpas ' of
'bhava ' and 'abhava '. There can be no 'vyapaka >" or a
permeable-" entity. So, this is the supreme immaculate yoga.
For a yogi stabilized in that (i.e. immaculate yoga) all
contradictions or alternatives having been eradicated, his
'jfieyavarana?" or cover of cognition and 'klesavarana?" or
cover of mental defilement are totally destroyed. It has been
said in Arya satya-dvya nirdesa etc. also that the root of
'klesavarana ' is the superimposition
of 'bhava ' etc. on
uncreated, non-existent things or phenomena.
Through this yoga practice by removing all contrarities of
'is-ness', all contradictions of 'is-ness' etc., the ignorancenatured roots of 'klesavaranas' are totally destroyed. As has
been stated in Arya satya-dvaya nirdesa: "0 Manjusril how
can 'klesa' or mental defilement be suppressed?" How are
'klesas' discovered?' Manjusri replied, 'in the ultimate sense,
there is a false superimposition
(on things) through
'samvrita'v" or the apparent over totally unborn, uncreated
and non-existent dharmas. This false superimposition gives
rise to 'samkalpa' and 'vikalpa '250 premise and counterpremise; 'sankalpa'
and 'vikalpa ' give rise to 'ayonisa
rnansikara ">' or un-meditational mentalisation, which gives
rise to 'atma-samaropa' or the superimposition of a self (or

38

BHAvANAKRAMA

entity on phenomena); 'atma-samaropa ' gives rise to 'dristiparyuthhana<"

or sight distraction; this sight-distraction
generates 'klesas. 0 devaputra! in the ultimate sense, he
alone is un-superimposed
who realises all dharmas to be
totally unborn, uncreated. He who, in the ultimate sense, is
un-superimposed
is without 'vikalpa '. He who is free from
'vikalpa ' is meditationally
balanced. He who is meditationally balanced can never have self-superimposition.
He
who is free from the superimposition of a self does not suffer
from 'dhyana pariyuthhana '. In the ultimate sense, 'dristiparyuthhana ' or sight-distraction does not take place till one
sees 'nirvana'. So his 'klesa' must be seen as 'vineeta ' or
highly subdued, staid as he is in the 'anutpada ' or uncreated
realm. Such a one is called 'klesa-vinaya ' or one with
subdued defilements. 0 devaputra! when he, through his
'riirabhasa
jnafia ' or knowledge
bereft of (fallacious)
appearances (kno-vledge of emptiness), realises to be totally
void, non-existent and uncreated in the ultimate sense, he,
o devaputra! understands the' klesas '. The rogue who
knows the class of the serpent will also cure the venom of
the serpent. Similarly, 0 devaputra! he who thoroughly
understands the 'gotra ' or class of 'klesas', his klesas are
removed,
become
'santa'
(quiet)."
Devaputra
said,
"0 Manjusr il What is the "gotra ' of 'klesas'?" Manjusri
replied, "0 devaputra! all superimpositions
on dharmas,
which are totally unborn, uncreated and non-existent in the
ultimate sense are the 'gotras ' (classes, castes) of 'klesas'."
Thus stated at length.
When "bhavas ' etc. are overthrown,
and because
'viparyasa '253or' contrariety is all-pervasive, with this overthrow all contrary 'avarnas' are also overthrown and the
cognitive cover will also be adequately removed because
'avarnas' are of the quality of contrariety. With removal of the
cognitive cover and impediment removed the glow of 'jfiana'
spreads in front of the yogi like a ray of the sun spreading
speedily
all over a cloudless
sky. Thus, 'vijnana'254
(consciousness,
cognitive
knowledge)
is, by nature,

BHAvANAKRAMA-I

39

effulgent but that effulgence does not shine forth owing to

impediments.
Un-hindered,
why will not that 'subtle
(achintya)',255 with its especial capacity regained,
not
illumine everything
as such? Therefore,
"sarvajfiata ' is
attained by obtaining the true knowledge of things in both
the apparent ('samvrita') and the ultimate Cparamartha')
sense. So, this is the supreme path for the removal of
'avamas' and the attainment of 'sarvajfiata'.
In the 'sravaka ' path etc., owing to the non-eradication of
all the contrarities Cviparyasa'), the two 'avaranas' are not
properly removed. As has been said in Arya-Lanka-vatara
etc.: "other people get to know 'nirvana' by observing all
dharmas as subject to 'hetu' or cause; however, 0 mahamati'
they cannot attain emancipation Cmoksa'), because they do
not realise the non-self nature of dharmas. 0 maharnati
(greatly wise)! a person in sravaka-yana
possessing
an
intellect which stays in the experience of correct=" 'satyas'
attains release'?" even in no n-release.F" 0 maharnatil
here one must try to avert259 faulty vislonv" or outlook
(i.e. adherence to wrong doctrine)." As there is no 'rnoksa '
through other vehicles, the Lord has here said, "there is only
one vehicle."
Paths like 'sravaka-yana ' etc. have been propounded
only by the ignorant for the instruction of the ignorant, such
(things) as that 'skandhas"" etc. are only dharmas and there
is no 'self' (atrna). So thinking, a 'sravaka' enters 'pudgala
nairatrnya ' ,262the non-self concept of a thing; that the
threefold=" 'dhatu'<division of the world is only 'vijfiapti'<"
(mental phenomena); so thinking, he enters the 'nairatrnya'
of a vijnanavadin.F" which deals only with 'bahyartha ' or
apparent phenomena. Now, by his entering the 'nairatmya'
or non-self aspect of non-dual (advya) knowledge in the
aforesaid manner, he enters the 'paramatattva'
or the
supreme truth of things. Entering the supreme truth is not
merely entering mental cognition Cvijnapti'). It has been
said in Arya-Iokottara-parva.
"Moreover, 0 Jinaputra!
'traidhatuka ' manifests in the 'chitta-rnatra ' and that mind

40

BHAVANA.KRAMA

also appears in the shape of 'ananta-madhyataya' (without an

end, without a middle). The (two) 'antas'266 (ends) being of
the quality of generation=" and dissolution
and the
'madhya'(middle) being devoid of the quality of staying, the
mind is 'ananta-madhya', i.e. without ends, without middle".
Therefore, to enter the non-dual 'jfiana ' is to enter the
'tattva,' the reality of things."
If it is asked: "how does a yogi's state get so refined?", the
answer is: 'it is refined by 'pranidhana' or the vow to tread
the road to the goal'. The vow that the bodhisattvas have
taken to serve all sentient beings through 'rnahakaruna', by
practising more and more of such 'kusalas' as 'dana' etc., on
the strength of that vow, the yogi's state will become refined.
So long as the dependence on all beings is not eradicated
even after the realisation of the' nissvabhavata ' of all
dharmas, he continues to be in 'samsara' till the end, being
engrossed with the faults of the cyclic round Csamsara').
How is this supreme knowledge full of total satiety and
tranquillity? The reason for its being so is stated below: (the
yogi) sees the noble 'niratma jfiana' through, 'nirabhasa' or a
non-fallacious view of things.' Therefore, the noble non-dual
'jfiana', which is acceptable to the non-dualists in the ultimate
sense, is also non-self (nairatrnya '). The yogi sees the
'russvabhava ' through his knowledge
of the "advya
nirabhasa ' or non-dual, non-fallacious meditation experience. Afterwards, it becomes total satiety Canabhoga ')
because nothing else remains to be seen and it is called
'santa' (still, calm) because of the absence of any 'vikalpa' or
contradiction.
Now, here it may be asked: "What yogi is such as 'sees'?"
(The answer is): in the 'paramartha' or ultimate sense no self
Catrna ') etc. has an independent entity nor does the yogi
'see' anything. However, in the 'samvrita' or apparent sense,
just as, with the mere generation of the knowledge of the
form of things with form, it is only cognition (vijfiana) which
appears in these different forms like one seeing a Deva-datta
or a Yajfia-datta through cognition (of their forms); there is no

BHA.VANA.KRAMA-I

41

such thing as a self. So also here the yogi sees the generation
of 'advya nirabhasa jfiana ' or the non-dual non-fallacious
knowledge. Thus said: "In spite of all dharmas being nonexistent in the ultimate sense, awareness of 'samvriti' is not
undesirable whether it is a common person or a yogi". As has
been stated at length in 'Aryasatya-dvaya nirdesa': it is, in the
ultimate sense, totally non-existent but even so it seeks the
way through 'samvriti', apparent truth.
What about the order of 'sravakas', 'pratyeka-buddhas',
'bodhisattvas', Buddhas and the common people, then? That
which has no 'karana ' (cause) in 'samvriti' (the apparent) is
unborn even in 'samvriti' as in the case of the horns of a hare
etc. That which has a cause must be born even though it may
not be true in the ultimate sense just as an illusion, a
reflection, an echo. Owing to their being un-analysable,
illusion etc. inspite of their dependent origination=" in the
'samvriti', are not truly existent in the ultimate sense.
Therefore, the entire 'jagata'269 has been designated as
'maya' or illusion. Just as the illusion of birth takes place in
the case of sentient beings because of the illusion of 'klesas'
and 'karma', so also 'jfiana maya'270 or the illusion of
knowledge envelops the yogis because of the illusion of the
accumulation of 'punya' (virtue) and 'jfiana' (knowledge). As
has been said in Arya-prajfia-paramita "0 Subhuti! thus all
dharmas are 'nirrnana '(conjectured creation). Some are
created by 'sravakas', some by 'pratyeka-buddhas', some by
'klesas' and some by 'karmas'. In this manner, 0 Subhuti! all
dharmas are "nirmitat ?" of conjectured existence." The
difference between the yogis and the common people is that
the former do not regard that illusion to be true, because like
the illusion-maker magician they know all illusions as such;
that's why they are called yogis. Those who are foolish like
the common people take that frivolous-" play to be the truth
and, because of their belief in the contrary, are called
ignorant. It has been said in Arya-dharma-sangiti: "Just as a
magician tries to seek release from (the idea of) creation (of
his illusion), he does not feel any attachment (for his maya-

42

BfiAVANA.KRAMA

creation), because he knows it (to be illusory) from the very

beginning. The person who has attained true enlightenment.f" knowing 'tri-bhava?" to be only illusory, puts on a
guise for the world while already aware of the reality of the
world Cjagata')."
The 'tattva' (of all dharmas) should be meditated upon in
this sequence.
When mental lethargy ('laya') and excitement ('audhatya')
arise during meditation, they should be quietened down as
before. The two-fold single path of 'samatha' and 'vipasyana'
tranquillity and perceptive insight - is completed when
'jnana ', shorn of 'laya' and 'audhatya',
enters 'anabhisamskara ?" (immaculate) state with the 'alambana' of the
'nissvabhavata of all dharmas. And, as long as possible, the
practitioner should stay in the 'adhimukti bhumi?" through
the force of 'adhimukti'277 and 'sarana-garna', - faith and
devotion. After this, without giving up the lotus posture, the
practitioner may, if desired, contemplate as under in the
'vyuthhana ' or rising-up state: 'If all these dharmas are
'nissvabhava' or insubstantial in the ultimate sense, do they
still exist in the 'samvriti' (apparent) aspect?' It has been said
in Arya-ratna-megha:
how does a bodhisattva
become
proficient in 'nairatmya' (non-self doctrine)? 0 Kulaputra! the
bodhisattva examines 'rupa ' (form) with right wisdom,
examines 'vedana'F" (feeling), 'sanjiia'279 (cognition) and
'samskara?'" and observing these forms, he does not notice
any generation of form, does not find cessation Cnirodha'j.i"
does not find 'samudaya ?" (aggregation). This is due to the
establish-ment of his 'prajfia' or wisdom in 'paramartha' and
not because of his natural wont." This has been stated in
detail. However, the ignorant persons, by attributing a false
substantiality to non-existent things, continue to wander in
cyclic rounds, experiencing countless dukhas. Keeping this
in mind and addressing 'rnahakaruna ' one must reflect:
'I shall do that by which I may attain the true knowledge of all
dharmas so that I could instruct these (ignorant) persons in
'dharmata' (the true nature of dharmas, which is emptiness)'.

BHA.VANA.KRAMA-I

43

After offering worship and prayers to all the Buddhas and

bodhisattvas, one should undertake the great vow ('mahapranidhana') of noble, virtuous conduct ('bhadracharya').283
Then he should engage himself in the collection of all such
accumulations of merit and 'jfiana ' like 'dana' etc. whose
core is emptiness and compassion, 'sunyata' and 'karuna.' As
,has been said in Arya-dharma-samgiti. "the bodhisattva who
sees 'yatha-bhutas' (the reality of things), i.e. emptiness.i"
feels great compassion (,mahakarur;ta') towards beings and
he says to himself, 'I must make all beings experience the joy
of that samadhi which makes one realise the true state of all
phenomena." Goaded by this great compassion, he attains
transcendental,
true enlightenment
('anuttara
samyaka
sambodhi '), 285after fulfilling the three-fold=" teachings:
'adhisila,' 'adhichitta' and' adhiprajfia' teachings: on conduct,
teachings on samadhi.and teachings on wisdom.
Such is the two-fold-single path of bodhisattvas comprising
'prajfia'vand 'upayaya', which does not sever 'samvriti' or its
prop of the apparent even after realising 'para martha'. The
'rnahakaruna ' of one who does not cut off 'samvriti' gets
engaged in action for beings by becoming 'purva-gamini'P"
(forward leading) without contradictions or contrarities. It has
been said in Arya-ratna-megha: "how does a bodhisattva
become proficient in Mahayana? Well, in Mahayana, the
bodhisattva instructs himself in all teachings but does not take to
the path of instruction. He does not take to even that what he
learns; he does not take to even that which is taught. He
does not fall into 'uchheda-dristi'
(disturbed view) with
respect to 'hetu'f" (cause), 'pratyaya?" (factor) and 'nidana?"
(links of causation)." It is said in Arya-dharma-samgiti: "What is
the 'pratipatti' (perception, attainment) of a bodhisattva? Now,
whatever way the bodhisattvas act through body, speech and
mind, they do so with reference to the 'sattvas.' because
'rnahakaruna' leads ('purvangama')291 and they are under the
command of 'rnaha-karuna' born of the aim of giving joy to all
beings." A person with such a beneficial aim thinks: "I have to
realise that 'pratipatti' which is beneficial to and confers joy on

44

BHA.VANA.KRAMA

all 'sattvas '." He possesses the perception of looking at

'skandhas' as illusion but does not wish to give up 'skandhas'.
He possesses the perception of looking at 'dhatus' as serpent
venom but does not wish to give up 'dhatus', He possesses the
perception of looking at 'ayatanas?" as empty entities but does
not wish to give up 'ayatanas. He has the perception of looking
at forms as the manes of foam but does not give up the
realisation or 'sadhana' Cvithapana ') of Tathagata's 'rupakaya.293He possesses the'pratipatti' of looking at 'vedana' as a
bubble but it is not the non-emergence of the joy accruing from
meditational absorption Csamapatti') of Tathagata' s 'dhyana'
and 'sarnadhi.' He has the 'pratipatti' of looking at 'samjfia?"
(consciousness of an object) as a mirage but not as the nonperception of the emergence of Tathagata 's 'jfiana '. He
possesses the 'pratipatti' of looking at 'samskaras' as a plantain
but not the non-perception
of the refinement of Buddhadharma. He has the realisation of looking at 'vijfiana' as 'maya'
but not the non-perception of the fulfilment C'nispatti ') of karma
through body, speech and mind as its fore-runners." Thus said in
detail. The yogi should thus understand from these detailed
siitras the 'pratipatti' comprising 'upayaya' (means) and 'prajfia'
(wisdom).
In this (process), if the practice of 'upayaya' is not possible
during the state of transcendental 'prajna', but, at the time of
practising 'upayaya ', the bodhisattva experiments with
transcendental 'jfiana ' like a magician unaffected from the
true perception (of his work); and after the experiment, he
attains wisdom in the form of faith in and knowledge of the
'yathabhuta ' (real) aspect of things. This is the very single
way (Marga), comprising the duo of 'prajria' and 'upayaya'.
The two-fold single path of "prajfia ' and 'upayaya ' as
indicated in Arya-aksayamati which says that the (aksaya)295
state of sarnadhi, making one aware of these two (i.e. prajfia
and upayaya), should be followed. If the bodhisattva
meditates in this manner through the practice of such 'prajfia
and upayaya ', for long, he will attain the twelve special
states.296These very states, with the consolidation of 'gunas'

BHA.VANA.KRAMA-I

45

further and further, establish 'bhumis"" from 'adhimukticharya bhumi' to 'Buddha-bhurni' .298
So long as a person does not realise the non-self aspect of
all dharmas he is in the 'dridhtara adhimukti'"? stage only.
When, impregnable to 'mara'300 etc., the reality Ctattva') is
contemplated upon with the force of 'adhimukti' (devotion,
faith) then, through the means of the firm 'adhimukti' stage
('bhumi'),
-the conduct Cchar ya ') for 'adhimukti'
is
.established. Arya-ratna-megha
describes how, even as a
common person, a bodhisattva can become equipped in this
'bhumi' with several qualities like 'samadhi', 'dharani' ,301
'vimoksa' ,302'abhijiia'303 etc. after crossing all adversities of
ignorance.
Now, with the four-fold state comprising 'mridu',304
'rnadhyaP'"
'adhimatraP'" and 'adhimatrata;"? the four
faculties capable of piercing truths are attained. When
a little of the sphere of 'jriana ' becomes clear after the
apparent connotation (of things) is removed, the probing
faculty, Cnirvedha-bhagiya'P'" called 'usmgata't'" is born. It
is termed as 'the samadhi' which has attained light' (alokalabdha')
in Mahayana.
When that very sphere
of.
enlightenment C'jiiana-loka') becomes clear in a medium
way, it is called 'rnurdhana'"? nirvedha-bhagiya',
it is also
called 'enhanced-light sarnadhi' Cvridhaloka samadhi'J.!"
When that sphere of light becomes clearer and is not
reflected in the external meaning of things, it becomes
'ksanti-nirvedhiya'e" owing to the presence still of 'vijfiana';
it is also termed as 'eka-desa-pravista sarnadhi.!" because
the yogi enters the state of the non-attainment of the' grahya'
(the object). When the non-dual C'advya'), 'jnana', born of
(the concept 00 'grahya' and 'grahaka', the object and the
holder, shines forth, it is called 'agradharma
nirvedha
vahini'i?" it is also called 'anantarya samadhiP" because the
essence of things Ctattva') is entered into after it. Thus far is
the 'adhimukti charya bhumi'.
Other 'bhumis' are established, in brief, as complete with
eleven 'angas'<" Here, the first 'bhumi' is established after

46

BHAVANAKRAMA

the attainment of the essence of the non-self aspect of

'pudgala' and 'dharmas'. So, when, after the 'agra-dharmas'P"
an absolutely clear knowledge realising the insubstantiality
of all 'dharmas' dawns as supra-mundane jfiana, shorn of all
deceit, the true realisation of the bodhisattva, having entered
the faultless or immaculate state and having generated the
'darsana-marga.t" enters the first 'bhumi'. Therefore it is that
in this 'bhumi', the bodhisattva feels joy Cpramudita') owing
to his realisation of the unknown 'tattva' or essence for the
first tme. Hence, this stage is called 'pramudita'P'? One and
twelve repugnant-to-sight 'klesas' are destroyed during this
'bhumi'.
Other 'bhumis' are, in consonance with the 'bhavana
marga ', the path of meditational contemplation. The sixteen
'klesas' born of three 'dhatus' and which are repugnant to
'bhavana' are destroyed in them. Herein 'dana-paramita' or
the Perfection of giving is more predominant owing to the
bodhisattva's tendency towards others' welfare like his own
and his awareness of the arising>" of 'dharrnadhatu '. 321
However, even after knowing the essence of 'bodhi', the
bodhisattva stays in the first 'bhumi' so long as he is unable to
roam in 'recollectedness'
(' samprajiiaya ') during his
deviations from subtle meditation. When he is able to do so,
he enters the second=" 'bhumi' with all its 'angas'323
complete. Therefore, during this stage, 'sila-paramita ' is
more predominent
owing to 'a-samudachara'>"
born of
deviation from subtle meditation. This 'bhumi' is called
'vimala' as it is shorn of all the taints of unhealthy conduct.
He (i.e.) the practitioner
roams about amid the
recollectedness of the deviations from subtle meditation. So
long as he is not capable of amalgamating
all worldly
meditations and owning the meaning of all that he has heard,
he stays in the second 'bhumi'. 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

BHAVANAKRAMA-I

47

'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

BHAVANAKRAMA

has the preponderance of 'prajfia-paramita ' or the Perfection

of wisdom owing to the bodhisattva's wandering in 'pratityasarnutpad. Because of the pre-ponderance
of "prajfiaparamita', 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 'balaparamita ' or the Perfection of power owing to the bodhisattva being equipped with special powers of wisdom with

BHAVANAKRAMA-I

49

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 Cpratisamvidas'). 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 'lokadhatus'.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'). Buddhadharmas 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, working through his 'sambhoga-kaya >" and 'riirmana
kaya'346 in the 'anabhoga' form, by staying in his 'dharma-

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, 'bhavanakrama' 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

52

BmvANAKRAMA

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 "! are completed, 'sarvajfiata' will be in hand.
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

BHAvANAKRAMA-II

53

towards friend and foe (alike). After that love ('maitri')

should be practised on realising equal-mindedness towards
'sattvas'. If the seed of compassion C karuna') 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

54

BHAVANAKRA.~

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 'bodhisattva' through another learned scholar established in the
vow C' samvara ')31 of 'silsuddhi'
(piety of conduct) and

BHAvANAKRAMA-II

55

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,

56

BHAVANA.KRAMA

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 unaffected 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-pradeepasurra: "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.

BHA.VANAKRAMA-II

57

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 renouncing 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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BHAVANAIffiAMA

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
(wellreputed), 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 twelvepoint? dharma discourse. It has been said in Arya Sandhinirmochana: "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').

BHA V ANAKRAMA-II

59

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 bodhiadorned Cbodhi-manda)" state', keeping in view 'rnahakaruna ' 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 '50 posture 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 'samatha'. 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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BHAVANA.KRAMA

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'

BHA.VANA.KRAMA-II

61

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 ')66 from 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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BHAVANA.KRAMA

'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

64

BHA.VANAKRAMA

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

BHA VANAKRAMA-II

65

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 counterargument, 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 uninterested 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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BHAVANAKRAMA

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 lightheartedness 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.
When detached from 'Iaya ' and 'audhatya', the mind gets
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

67

BHA VANAKRAMA-II

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 duoleading
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 ', full
'prahara "? or for as long a period as he may desire. The
'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 ('karmaphala ') 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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BHAVANAKRAMA

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, nondeviation from 'ksanti', non-deviation from 'veerya', nondeviation from 'dhyana ', non-deviation from 'prajfia', nondeviation from 'upaya' etc." Thus in detail. The bodhisattva
should work for the maturation of sattvas' (punya) or 'sattvaparipaka"? and must practise such 'kusalas ' (beneficient
means) like 'dana' (giving) etc. which generate such wealth
as field (ksetra), body (kaya) and proliferation
(bahuparivara) etc.
In the absence of the above, whose would be the fruit of
that wealth called 'Buddha ksetras ' (field)? So 'sarvakaravaropeta' 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 'prajfiaparamita' alone and that there is no need of other perfections
(for him). Well, such people tarnish other 'pararnitas' (perfections) 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), 'silaparrnita ' 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

BHAVANAKRAMA-II

69

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 'sravaka' cannot (execute). With the help of means Cupayaya')
only will he be able to do so. As has been said in Arya Ratnakuta; "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 Sripararnadya 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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BHAVANAKRAMA

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-dharmasurra, "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 unestablished nirvana. It has been said in Arya-gagana-ganja;

BHAvANAKRAMA-II

71

"All 'klesas' are stopped by that 'prajfia jnana' and all sattvas
are not forsaken owing to 'upayaya jfiana ?" Arya Sandhinirmochana also states; "I have not spoken of supreme or
transcendental
enlighten-ment
C' anuttara
samyakasambodhi') 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., whatever '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 uninterrupted 'dana ' etc. As has been said in Arya Aksyarnatinirdesa, "And, what is the bodhisattva's 'upayaya ? What is
accumulation of prajfia? It is that exalted absorption by which
the mind gets fixed on the "alambana ' (support)
of
'rnahakaruna'(great compassion) by looking at 'sattvas'; it is
'upayaya'. That which gives the exalted absorption of peace
and supreme peace is his (i.e. the bodhisattva's) wisdom or
'prajfia?" Maradamana-parichheda also says; "Moreover, the
elevating practice of the bodhisattvas is linked with the
knowledge of 'prajfia': with the knowledge of 'upayaya' it
unites itself with the accumulation of beneficient dharmas.
With wisdom knowledge it engages itself in 'nairatrnya '
(non-soul) 'asattva ' (non-being), 'ajiva'(non-self), 'aposa'?"
(non-permanence), 'a-pudgala?" (non-existence of 'pudgala').
With 'upayaya ' jfiana, he is to be engaged in the proper
maturation
C' paripaka ') of all sentinent beings." Arya

72

BHA.VANA.KRAMA

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 bodhisattvas 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 gocharparisuddhi-sutra
says; "skill in means should always be
meditated upon through current recollectedness as instructed
in the same manner as the constant eulogisation of bodhisattvas 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

BHA.VANA.KRAMA-II

73

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

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 'anabhoga' (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

75

BHA VANAKRAMA-II

Madhaymika

way, may it help all people

mahayana path.
The middle part of Bhavanakrama

to attain

the

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

BHA VANAKRAMA - 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 superimpositions 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

78

BHAVANAKRAMA

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 fulfilment of action' in 'Buddha-bhumi' (the stage ofboddhisattvahood).
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

UHAVANAKRAMA-III

79

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 inwardlooking. 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

80

BHAVANAKRAMA

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-Seatedin-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 'dharmanairarmya' (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 'rupaskandhas' (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

BHAVANAKRAMA-III

81

,'dharma nairatmya', consider whether these 'form dharmas'

are permanent entities seperate from the mind or that it is the
mind itself which is reflected in form Crupa') etc. like forms
in a dream. Examining them in their atoms or sub-atomic
parts, he will discover nothing. Thus, not finding anything, he
becomes bereft of the contradictions of being and non-being,
is-ness and is-not-ness.
The mind manifests the three 'dhatus' too, as is said in
Lankavatara; "Matter can be divided into atoms but 'rupa '
(form) should not create contradictions in form. Those with
damaged sight cannot understand the play of the mind".
The yogi reflects like this: "It is the mind alone which, '
since time immemorial, appears externally as different forms
etc. to the ignorant owing to its wrong fixation on false forms
etc., like appearances in a dream. Therefore, concluding the
mind to be the manifestation of all dharmas and analysing
them, he comes to understand the nature of all' phenomena
and examines the mind. He deliberates like this; "The mind is
alsouncreated, like an illusion, in the ultimate sense. When
the mind itself appears in various forms after assuming
illusory shapes of 'rupa' ete., how can then its own existence
be established, owing to its not being different from (those)
forms etc. The mind, when being created, comes from
nowhere 'and goes nowhere during cessation. It is uncreated
by itself, by others or by either of these in the ultimate sense.
Hence, the mind is like an illusion (maya). Just as the mind is,
so are all 'dharmas' illusory, uncreated in the ultimate
(pararnartha) sense."
The nature of mind by which the yogi examines
(phenomena) is also not traceable on examination. So to
whatever 'alambana' the yogi's mind travels, its nature or
substantial is-ness is not traced on examination. When that is
not found, understand all things to be without a real basis like
the mass of a plantain stem. The mind, then recedes. In this
manner, having become shorn of the contradictions
of
'bhava" etc. and the old illusion" gone, he attains 'nirnimitta
yoga'." Thus Arya Ratnamegha says, " In this way he (i.e. the

H2

BHAvANAKRAMA

yogi), proficient in washing the dirt of (all) faults, attains yoga

through meditation on 'sunyata ' for the removal of all
'prapancha' or illusory falsities."
His' surryata ' meditation thus augmented, to wheresoever 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 singleduo path of 'samatha ' and 'vipasyana ' be considered as
perfected.
When meditating on 'vipasyana ' (insight) 'prajna '
becomes excessive owing to the paucity of 'samatha ', the
'tattva ' will not be very clearly visible due to the restlessness
of the mind like a lamp in the wind. 'samatha ' should be
meditated upon at that time. On 'samatha' growing excerssive,
'tattva ' will not be very clearly visible to one' overwhelmed
by indolence. 'Prajria' should be meditated upon at that time.

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BHAvANAKRAMA

When both are equally engaged like two oxen (yoked) to a

single yoke, the yogi stays in 'anabhisamskara ' till the body
and the mind ache.
Briefly speaking, all 'sarnadhis ' sufffer from six faults;
laz ine ss.>" alambana - forsaking;"
inert absorption.F
uppishness.P non-effort," and effort."
As opposed to them, one should contemplate the eight
dispelling-sarnskaras '3(, which are (mental) faith.t? desire "
(to act), effort," alacrity or activeness," recollectedness,"
awareness," consciousness" and detachment. Of these the
first four are the opposition of laziness, because with faith in
efficacious qualities, the yogi's craving (for meditation) is
born. Craving leads to effort Cveerya') and when effort starts,
the body and the mind become active. With this activeness of
the body and the mind laziness, (kausidya) is removed.
Therefore,
"sraddha ' etc. are meant for the removal of
laziness, they must be contemplated
upon. The prop of
recollectedness
Csmriti') is the opposite of forsaking or
abandoning C' sarnpramosa '). Awareness C' samprajfiaya ') is
the opposite of inert absorption Claya ') and uppishness
Caudharya '), because they are stopped when noted by it
(i.e, 'sarnprajfiaya'). If 'laya' and 'audhatya' are not calmed
down, 'anabhoga' will accur. As opposite to it (i.e. anabhoga
or disaffection),
'chetana ' or consciousness
should be
meditated upon. When the mind becomes calm after the
removal of inertia and uppishness,
the fault of satiety
Cabhoga") occurs. As opposed to it, detachment Cupeksa ')
should be meditated upon.
If 'abhoga' occurs when the mind is evenly engaged, it
(i.e. the mind) gets confused. If 'abhoga' is not felt when the
mind is in 'laya' (inertia), the mind being without 'vispasyana'
(insight), it will become totally inert (Teena.') like a blind
person. Therefore, such mind should be controlled,
its
u ppishness curbed and detachment C' upeksa ') again be
practised in that equanimous state.
After this, the yogi should remain seated in the
contemplation of 'tattva' through 'anabhisamskara' (the last

BHAvANAKRAMA-III

85

of the four releases) for as long as he wishes. In between,

when the body and the mind ache, the yogi should again. and
again think of the world to be an illusion, a dream, a reflection
of the moon (in water). As has been said in Avikalpa-pravesa.
"(He) sees all dharmas like the surface of the sky through his
transcendental knowledge; with this background, he regards
them as 'rnaya', a mirage, a dream, a reflection of the moon in
water." Thus realising the world to be an illusion and directing
his great compassion towards beings, he should think like
this: "these ignorant people, unaware of the reality of
'dharmas' superimpose existence on basically non-existing
dharmas and becoming baffled, gather many, many 'karmas'
and 'klesas '. Thus they continue to wander in the cyclic
round. I will, therefore, so work that I could make these
people aware of true 'dharmas'?" After a little rest, the yogi
should again engage himself in 'sarva-dharma-nirabhasa
samadhi' (the samadhi in which no 'dharmas' exist). In this
manner and in this sequence should he (i.e. the yogi) sit (in
meditation) for an hour, a half 'prahara' (i.e. about an hour
and a half), a full 'prahara' (i.e. about three hours) or for as
long as possible.
Now, if he desires to rise up from his 'samadhi', he should
diberate over it without undoing the squatting posture
(' paryanka ') like this: although all these' dharmas' are
uncreated in the ultimate sense but they still appear like
'rnaya' in varying and unthinkably attractive forms owing to a
certain conglomeration of causal factors Chetu-pratyaya'); as
such, there will be no chance for a refutation ('uchheda
dristi ') and no end to contradictions Cupavada '), because
nothing will come to hand on examination through 'prajria'.
Hence, there is neither the context of a permanent view nor
any end to superimpositions Csamaropa'). Here, those whose
understanding
is baffled owing to the confusion of their
wisdom-eye, perform a lot of karmas through self-conceit and
so go on wandering
in the cyclic round. Those who,
completely
indifferent
towards
the world, without
'rnahakaruna ', continue to practise the perfection of giving

86

BHA.VANA.KRAMA

(' dana') etc. for 'sattvas', descend into the enlightenment of

the 'sravaka' and the 'pratyeka-buddha ' owing to their being
devoid of effort Cupayaya').
Those regarding the world to be without true existence
t'nissavabhava')
and vowing to uplift the entire world
through the force of 'rnahakaruna ', their intellect being
unbaffled as a magician's, fulfil the accumulation of 'punya'
and 'jriana '- collections, attain the Tathagata status and they
will live forever till the end of the world by fulfilling all the
joys and welfare of the world. They, due to the force of their
'[riana '- collections, having removed all 'klesas' never fall into
'samsara' nor do they descend into 'nirvana' owing to the
accumulations
of immense and immeasurable
'punya'
through their concern for all beings; such as these become the
sustenance
of all beings. 'Therefore,
I, desirous of the
happiness and comfort of all 'sattvas ' and aspiring for 'unfixed n irva na ' (' apratisthita
nirvana '), should always
endeavour for immense 'punya ' and 'jfiana ' collections, thus
should he think.' As has been said in Arya Tathagata-guhya
sutra also; "jfiana accumulation
is for the removal of all
defilements
Cklesas '), 'punya'- accumulation
is for the
sustenance of all 'sattvas'." Therefore, the lord bodhisattva
rnahasattva should always endeavour for 'punya-sambhara'
and 'jnana sambhara ' i.e. accumulation of merit and accumulation of knowledge. Arya Tathagatotpatti-sambhava-sutra
also says; "There is only one reason for Tathagata's rebirth.
What is it? 0 Jinaputra (son of the conqueror)! Tathagatas are
reborn owing to tens of thousands of immeasureable causes.
What are those, then? (They are) the causes for the rightful
fulfillment of their insatiate accumulations
of merit and
knowledge."
Arya Vimala-kirti-nirdesa
also states. "The
tathagata's bodies are born of hundreds of merits, of all the
meritorious dharmas, and of the countless 'roots of noble
dharrnas Ckusal-dharma mula') etc."
Then, undoing the 'paryanka ' posture slowly he should
offer obeisance to all the Buddhas and boddhisattvas stationed.
in the ten directions and, after worshipping and eulogising

BHAVANA.KRAMA-III

H7

them, he should perform such vows as 'aryabhadracharya' ete.

After that he should engage in the attainment of all such
'punya ' accumulations
as "dana ' etc., which have been
dedicated (for the sattvas' well-being) through such supreme
enlightenment as is embraced by 'sunyata' and 'karuna'.
Those who believe 'sattvas' under the sway of good and
bad 'karma', born of the contrarities of the mind, wander in
'samsara ' after enjoying heaven etc. as the fruit of their
actions' and those who think nothing, perform no actions and
hope to be released from 'sarnsara' without needing to think
anything or do any' kusala karma' believing that conduct such
as 'giving' (dana) etc. has been indicated for ignorant fools; it
is through people of both these categories that entire
Mahayana gets negated and Mahayana being root of all
vehicles (yana), its negation will spell the negation of all other
vehicles. The attitude of 'nothing need be thought of' will
mean the negation of "prajna ' (wisdom) which analyses
phenomena ('bhutas') as analysis or examination alone is the
root of true knowledge ('jiiana'). When that is negated,
transcendental wisdom will also be negated owing to the
severing of its root. With 'lokottraprajria' gone, omniscience
Csarva-karjfiata') will also get negated. To say that beneficient
conduct like 'dana' ete. should not be practised will invariably
lead to the negation of 'upayaya' such as giving Cdana').
Briefly speaking, 'prajfia ' and 'upayaya' alone constitute
Mahayana. As Arya Gaya-sirsa says; "These two alone are the
bodhisattva's way. What two? Well, 'prajna ' (discriminating
wisdom) and 'upayaya ' (meaningful effort)." Tathagataguhya-sutra too says, "Prajfia and upayaya' are meant for the
accumulation of all the perfections Cparamitas') by bodhisattvas." Therefore, the denial or negation of Mahayana will
create a massive 'karma' superimposition Ckarmavarana').
So the wise person desirous of his own good should abandon
even from a distance, like poisoned food, such poisonous
words as are opposed to scriptures ('agama') and logic
('yukti') from people who deny Mahayana, are of selfish
intent, render not service to the learned and imbibe not the

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BHA.VANAKRAMA

spirit of Tathagatas words and who, as self-destroyers, are

also destroying others.
Negation of the analysis of things Cbhuta ') will spell the
denial of the most prominent of bodhi components, the
'pravichaya' (analysis) of dharmas. In the absence of 'bhuta '
examination, with what will the yogi make his mind enter
immaculateness Criirvikalpata") when the mind has been
prone to fixation in such entities as form Crupa ') etc. since
time immemorial? If it is said that all dharmas can be
understood without recolleted-ness and without mentalisation, it is not appropriate, because all experienced things
(' dharmas') cannot be subjected to non-recollectedness and
non-mentalisation
without 'bhuta' examination. 'I do not
have to recollect these 'dharmas', I do not have to mentalise
them'; if, by thinking in this manner, the contemplation of
non-recollectedness
and non-mentalisation is practised on
those dharmas, they are bound to become recolleted and
mentalised. If the mere absence of recolleted-ness
and
mentalisation is taken for non-recollectedness
and nonmentalisation, it has to be thought out as to how the is-not-ness
of both can come about. To have a 'hetu ' (cause) for
'abhava'(is-not-ness) is inappropriate. How can immaculation
(' nirvikalpata ') ensure
from the 'nirnimitta'
(nonconceptualised)
and the non-mentalised?
Even an
unconscious person being devoid of recollectedness and
mentalisation can also be regarded as being in the 'nirvikalpa'
state as a consequence of such stupor Cavikalpata '). There
is no other means except 'bhuta' -examination by which
non-recollectedness Ca-smriti') and non-menatalisation Camanasikarita ') can be brought about.
Undoubtedly, even during 'a-smriti' and 'a-manasikara '
the non-self-existence of 'dharmas' cannot be (fully) realised
with 'bhuta ' examination (alone). 'Dharmas' are not empty
Csunya ') by nature'; now, this kind of a stipulation cannot be
pierced through except through an analysis of emptiness.
The removal of the 'avarana ' is not possible without the
realisation of 'sunyata ', otherwise, everyone everywhere

BHA.VANAKRAMA-I1I

89

will be entitled to 'rnukti' (liberation).

What of the yogi who does not practise recollectedness
Csmriti') and mentalisation Cmanasikara') owing to his giving
up the former or out of sheer folly, how can such an extremely
foolish person become a yogi? Without examination of things
and being engaged in 'a-smriti' and 'a manasikara ', he will
become engrossed with delusion alone which will snuff out
the light of true knowledge.
If he is not shorn of recollectedness
nor is he foolish, how will he be able to
practise non-recollectedness and non-mentalisation without
'bhuta' examinations It would be appropriate to say that such
a person does not recollect while recollecting, does not see
while seeing. How, with the practice of non-recollectedness
and non-mentalisation,
will buddha-dharmas
like the
previously
residual
and continued
recollectedness
Canusmriti')" etc. arise owing to the (inherent) contradiction
involved? The experiencing of cold as opposed to heat does
not permit the feeling of heat!
If the 'samadhi '-proficient yogi has any psychological
knowledge, he must invariably have an 'alambana'. The
common people cannot be suddenly enlightened without an
'alambana' (prop). By what opposing thing is the superimposition of mental defilements Cklesas') removed? There
is no possiblity for cessation of the. mind" for the common
person who has not attained the Fourth Dhyana." Therefore,
non-recolletedness
and non-mentalisation that have been
spoken of for a good religious conduct ('saddharma') or true
'dharma' should also be viewed in the context of 'bhuta '
examination only and not otherwise. So, when the yogi,
examining through correct 'prajna ', does not observe the
arising of any 'dharma' in all the three times (i.e, the past, the
present and the future), how shall he (be able to) do
'manasikara ' and 'smarana' (mentalisation and recollection)?
He who even during the three times, has not experienced the
"asattvas '?? in the ultimate sense, how 'may he have
recollectedness or mentalisation? For this very reason, he
enters the immaculate '[fiana ' in which all contradictions have

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BHAvANAKRAMA

cessation or are warded off. Entering it, he realises 'sunyata'

and realising it, he removes all snares of deviation.
The practitioner
of wisdom Cprajfia ') coupled with
means Cupayaya ') becomes totally proficient in 'samvriti'
(the apparent) and 'paramartha' (the ultimate) truths. So by
attaining knowledge bereft of superimpositions, he attains all
'Buddha-Dharmas'.
Therefore, without 'bhuta ' analysis,
there is neither the dawn of true knowledge nor the removal
of "klesa ' cover. It is said in Manjusri Vikurvata-sutra;
"0 Darika!48how does a bodhisattva become the victor in the
battle'? (Reply) '0 Manjusril by not coming across any
'dharmas' after repeated examination". Hence the yogi, with
his eye of knowledge wide open and after totally overcoming
his 'klesa' foes with the weapon of 'prajna ' wanders about
without fear un-like a frightened coward with eyes closed. It
is said in Arya Samadhiraja-sutra also: "If one examines nonself 'dharrnas' and, examining them, meditates, it becomes a
cause for the attainment of 'nirvana' fruit; any other cause
('hetu ') brings not peace." Sutra-sammuchaya
also says;
"Himself engaged in the practice of 'vipasyana', if one does
not help others engage themselves in 'vipasyana', it (i.e. his
own practice) becomes an evil act."
'Vipasyana' is of the nature of 'bhuta ' analysis; this has
been stated in Arya Ratna-megha and Sandhinirmochana etc.
Says Arya Ratnamegha; "The knowledge of the non-true
existence of things Cnissvabhavata ') through analysis with
insight Cvipasyana ') is termed as entering the' nirnirnitta '."
Arya Lankavatara also says; "0 wise one! the 'bhavas' when
examined by the intellect do not yield any 'jfiana' about their
individual and general characteristics. That is why it has been
said that all 'dharmas'
are non-existent.
If 'bhuta'examination is not done, it will lead to a refutation of the
many kinds of analytical methods suggested in the 'sutras' by
the lord. As such it would be proper to say that we, of little
intellect and less courage, are incapable of (understanding)
erudite ('bahusruti')49
analysis. The lord had praised
erudition a lot; therefore, it is never appropriate to refute it."

I:lIlAvANAKRAMA-III

91

It has been said in Punarbrahma-pariprichha: "Those who get

engaged in thinking over un-thinkable 'dharrnas', experience
perversion of thought Cayonisa'j.?' Also, those who imagine as
created 'dharmas' which are uncreated in the ultimate sense
and regard them as transient and full of suffering as 'sravakas'
do, get into the 'ayonisa ' (perversion) state owing to their
thinking being bereft of (the two factors of) "samaropa '
(superimposition)
and 'apavada' (contradiction)", (that is,
because they do not consider the two factors).
Whatever has been said in refutation of such tendencies is
not a refutation of (the desirability of) 'bhuta'-analysis which
has been recommended
by all the's utras '. Brahmapariprichha-sutra
itself says; "Chitta-sura (valiant of mind)
bodhisattva has said that he who thinks over all dharmas with
the mind and remains uncovered and untouched by them is
called a 'bodhisattva' as such." Again it says': "How do they
(i.e. the bodhisattvas) become valorous? Well, when they do
not find the 'sarvajfiata' mind while looking for it, they alone
will become wise who examine abstract Cyonisa '), 'dharrnas':
,they categorise 'dharmas' as illusion Crnaya') and mirage
(' marichi')."
It should be known that whenever the din of words like
'achintya ' (unthinkable) etc. is heard, it is meant for propounding
the analysis of the core entity (' pratyatrnavedaniyata ') of 'dharmas' for the refutation of the ego of such
people as believed in the realisation of the reality (' tattva ')
only through hearing and deliberating
it; it also refutes
'ayonisa ' of the mind (Le. the mind's adherence to wrong,
pervert 'dharmas'), It certainly does not mean a refutation of
'bhuta' examination; otherwise, as already stated, it would
mean a contradiction
of various arguments ('yukti') and
scriptures C'agama'). Whatever knowledge is gained through
'prajfia' born of hearing and thinking should be contemplated
upon through meditational wisdom and nothing else. A horse
runs (well) on its familiar race-course, so 'bhuta ' examination
or 'the analysis of all phenomena'
must be practised.
Although it may (turn out to) be of an opposite nature but,

92

BHAVANAKRAMA

owing to its being of the quality of correct mentalisation

('yoniSa
manasikara '), it generates
undifferentiated
('nirvikalpik') 'jfiana'. With this belief, he who is desirous of
such 'jriana' should practise this (examination of 'bhutas'),
Arya Ratna-kuta says that with the generation of the fire of
right 'nirvikalpa jfiana', it will burn itself away in that fire like
two faggots burning themselves out in the fire generated by
their own rubbing (' gharsana') together.
It is (sometimes) said that no 'kusala' (meritorious) acts
etc. need be done as the exhaustion of 'karma' leads to
liberation. Well, such a belief will (only) lead to 'ajivakavada">' That the exhaustion of 'karma' leads to liberation has
not been propounded in the Lord's word. How then? (i.e,
how can 'rnukti' or release come about)? Well, through the
cessation of 'klesas' (mental defilements). It is not possible to
exhaust action ('karma') (already) performed since eternity,
because they are innumerable. While suffering the fruit of
such actions during lower births, more karmas are generated.
The non-cessation of 'klesas' makes them the cause of the
non-cessation of 'karma' just as the light of a lamp will not
cease without the lamp being put out. It has already been
stated that the cessation of 'klesas' is impossible for one who
denies 'vipasyana' (insight). If it is agreed that the practice of
'vipasyana' is essential for the cessation of 'klesas', 'klesa '
cessation itself will give liberation and the labour for the
exhaustion of 'karma' will become meaningless. To say that
non-meritorious (a-kusala) action should not be performed is
appropriate.
Why "kusal karma' is refuted is that if its
performance generates 'samsara', it is not proper. And, only
those 'kusala' acts' are 'samsara' prone which are born of all
the contrarities of 'self' etc. and (certainly) not the actions of
boddhisattvas
which are born of great compassion
Cmahakaruna') and their dedication of 'punya' (parinamita)
through transcendental
enlightenment.
So it has been
indicated about the 'parinamana' (dedication) of these very
ten 'kusala dharmas' as (acts of) extreme purification in the
'sadhana' (practice) of the' sravakas', the' pratyeka-buddhas' ,

BHA VANAKRAMA-III

93

the 'bodhisattvas' and the Buddhas. Arya Rantnakuta also

states; "Like the collection of water from all the great rivers
into the great ocean, the root-merits Ckusala-mula') collected
by the bodhisattvas
through various means, after being
transformed
into 'sarvajfiata ' become one taste (i.e.
equanimity) in (that) omniscence (which reveals the true
nature of things)."
The wealth that the Buddhas and the bodhisattvas earn in
the shape of (their) physical form Cr upa-kaya '), fieldpurification
C' ksetra-parisuddhi
'),52
aura (prabha), 53
proliferation Cparivara ')," full happiness Cmahabhoga T"
etc. is the fruit of the accumulation of 'punya'; so has it been
mentioned here and there in the siitras by the Lord; these too
will get negated. The refutation of 'kusala ' conduct also
means the refutation
of the vow of emancipation
Cpratimoksa sarnvaraj" etc. Thus his (i.e. the yogi's) shorn
head and begging bowl ete. will be of no avail; when 'kusala '
action becomes indifferent totpurification' Cabhisamskara') it
will lead to indifference towards 'samsara ' and towards
actions for the sake of 'sattvas'. In consequence, it will also
make 'bodhi' (enlightenment) a distant thing. It has been said
in Arya-sandhi-nirmochana;
"I have not spoken of supreme
true enlightenment
for those who totally turn away from
actions for 'sattvas' and from the rectification of 'samskaras."
Arya Upali-pariprichha also says. "To be indifferent towards
'samsara ' constitutes great misconduct for 'bodhisattvas'.
Accepting 'samsara ' is supreme good conduct." AryaVimala-kirti-nirdesa
also states: going into samsara with
'upayaya ' is release for boddhisattvas.
'Prajfia ' without
'upayaya' is shackling, 'upayaya ' with 'prajfia ' is release;
'prajfia' with 'upayaya' is release." Arya Gaganaganja says,
"1;0 be averse towards 'samsara' is evil karma for bodhisattvas."
Also said in Sutra-sammuchaya, "Even 'asarnskrita dharmas'
are to be analysed and to be averse to 'samskrita dharmas' is
evil 'karma'." If he knows the 'bodhi'<path but does not
investigate the way of Perfections (' parrnita-yana '), it is
tantamount to doing 'mara-karma ' (evil 'karma'). It is again

94

BHAVANAKRAMA

said therein; "From fixation of the mind in 'dana ' etc. to

fixation of the mind in 'prajfia' is evil karma (' mara karma')."
.Now in this assertion there is no forbidding of practising
'dana' etc. but what has been forbidden is the addiction of the
mind to the ego and I-ism, in the concept of the 'grahya' (the
object to be achieved) and "grahaka ' (the person who
receives or achieves) - that is, the received and the
receiver, contrary fixation in the donor's? charity Cdana ').
'Dana' etc. dependent on contrary fixation is impure, 'mara
karma'. Otherwise, 'dhyana ' etc. will also not be worth
practising, how will, then, release come about?
Whatever 'dana' etc. is given because of or by keeping in
view the variety of 'sattvas' by the donor ('aupalam-bhika') is
impure. Arya Gaganaganja propounds it thus: '''dana' etc.
which indicate differentiation among beings Csattvas') are the
acts of the devil Cmara karma')". So it has been stated in Triskandha-parinamana.
'''Dana'(giving),
'sila ' (conduct),
'ksanti ' (forbearance) 'veerya' (valour or effort), 'dhyana '
(meditation), 'prajria ' (wisdom), not aware of the' samata '
(equivalence) of all these by one who falls into obtainment (of
'dana' etc.), for such a one I teach as to how to protect 'sila '
(character) from diseased" "sila ' or misconduct (born of)
lapses" in 'dana ' and 'ksanti-bhavana ' (contemplation of
forbearance) from the nomenclature of 'I' (sva) and 'other'
('para') etc." Here too such giving (dana) etc. which rises
above the contrarities of differentiation Cnanatva'), becomes
purified for the giver ('aupalam-bhika');
so has it been
propounded and not the forbidding of 'dana ' etc. in toto;
otherwise, 'dana' etc. would have been wholly commended
as such, and its descending into contrary obtainment would
not have found mention: It has been said in Brahmapariprichha also: "all conduct Ccharya ') is 'parikalpita-v"
(based on factor or causes) ; 'bodhi alone is without 'hetu' or
'pratyaya ' (nisparikalpa)."!" Owing to the varying nature of
practices for the generation of 'bodhi' (enlightenment), even
'bodhi' is (sometimes) mentioned as 'parikalpita' (created or
fashioned). What has been propounded here is that to stay in

BHAVANAKRAMA-IJI

95

a state of effortless abstraction is the explanation= of the

bodhisattva alone and none else's. W;hat has been said is
about the uncreatedness of 'dana ' etc. in the ultimate sense
and not that no practice (of it) should be performed.
The Buddhas who were honoured
by the Lord in
Dipankara= - avadana and whose names could not be enumerated in an aeon ('kalpa')
(by the lord) were never
forbidden from any practice (' charya ') during their bodhisattva period. Dipankara also did not refute any of the lord's
'charyas' However, when he (i.e bodhisattva Dipankara) was
noticed, in the state of 'santa animitta-vihara ' ( a state of
absolute equipoise and tranquillity)
during the eighth
'bhurni', he expounded this (teaching) but there also he did
not forbid its practice. The bodhisattva's supreme revelling in
the 'animitta'v' during the eighth 'bhumi' has been forbidden
'by the Buddhas in Dasabhumisvara 'lest they may attain their
'nirvana' here itself'. If no 'charya ' (practice) is to be
performed at all, it would negate all that has been said earlier
(about the bodhisattva's charya),
Again, Brahma-pariprichha says: "He gives in charity but
does not desire its fruit; he guards his 'sila ' but it is never
superimposed."
"0 Brahma! become
non-returning
Cavaivartika ')'? in Buddha dharmas when equipped with
four 'dharmas'."
What four? Accepting the unlimited
'samsara ', veneration and worship of limitless Buddhas etc.
will stand against anything. It is proper to say that practice
should be done neither with mild senses ('mridu indriya'j'"
nor with sharp senses Ctiksana indriya.')" alone, for in this
way, for the bodhisattvas established in the first stage to the
tenth, the 'charya' (practice) of 'dana' etc. is generated nor
does he roam'" not in the residual appendices.?' thus has it
been said. It is improper to say that one who has entered the
'bhumi' is of 'soft senses'. As has been stated in Arya Upalipariprichha;
"Only he who is established
in the nongenerating Idharma-ksanti'
should practise renunciation
C'tyaga'),7 great renunciation
(rna hatya ga )?' and total
renunciation Cati-tyaga'j.?" Sutra samuchaya also says: 'the

96

BHAVANA.KRAMA

bodhisattva,
equipped
with the attainment
of the six
perfections, functions through the 'riddhi' (special power) of
Tathagata.
There is nothing speedier than the speed of
Tathagata's power. And, for the boddhisattvas,
there is no
path speedier than that of the six perfections, and the ten
'bhumis'."
The s utra says that mental generation
(i.e.
tendencies)
is refined gradually like the refining of gold ..
Arya Lankavatara and Dasa-bhurnisvara also state: "When the
bodhisattva gets established in 'tathata ' he enters the first
'bhumi'. After that, step by step, he enters the 'Tathagata
bhumi, after refining the preceding
'bhumis'.
Therefore,
there is no other gateway
than that of 'bhumis'
and
'paramitas ' (perfections) to simultaneously enter the city of
Buddha."
It is improper to say that as all the Six Perfections come
within the ambit of 'dhyana' and that all of them are fulfilled
by its practice, so other perfections like dana etc. need not be
practised. If it were so then, owing to the six perfections
coming within the ambit of Lord Buddha's
(gomayamandala)" only mandala," should be' practised and not
"dhyana ' etc. Even a .sravaka ' who has entered
the
absorption
C'sama patti ') of 'nirodha' -samadhi" will be
deemed to have attained the fulfilment of the six perfections
through
the non-recurrence
C'a-sarnudachara
') of the
objective ('nimitta') etc. In that case there will be nothing to
proclaim
the contrast
between
the "sravaka ' and the
bodhisattva.
The bodhisattvas
must practise
the six
perfections under all circumstances. In order to substantiate
it, the lord has shown the presence of all other 'pararnitas'
(perfection)
in every single "paramita '. It is said in
Sarvadharma-vaipulya;
"0 Maitreya! about this acquisition of
the six perfections
which has been spoken of for the
enlightenment
of bodhisattvas, the ignorant persons would
say that the bodhisattvas
should be well instructed in the
perfection of wisdom Cprajfia-paramita') alone, of what avail
is his interest in other 'pararnitas'? They regard the other
"pararnitas as 'stained'.
Then, 0 Ajita! do you take that

BHA.VANA.KRAMA-III

97

Kasiraja (the king of Kasi) to be a fool (lit. of tainted wisdom)

who gave away pieces of his flesh to the falcon in lieu of that
of the pigeon? 'No Lord' replied Maitreya. The Lord continued,
'0 Maitreya! Whatever 'kusal-rnulas' (root-merits) equipped
with six perfections were earned by me while practising the
conduct of the bodhisattvas, did they do any harm to me? 'No
lord!' replied Maitreya. The lord said, '0 Ajita!' you also
practised perfect 'dana' paramita (the perfection of giving)
for sixty aeons C'kalpas') and equally practised
'prajnaparamita ' (the perfection of Wisdom) for sixty 'kalpas'. Even
then, these ignorant persons will say that a single path like
that of 'sunyata alone will lead to enlightenment
(bodhi).
Such a person will become impure of conduct Ccharya') or
practice." While practising 'sunyata ' alone they will enter
into the 'sravaka 's ' 'nirvana'. Therefore, 'prajfia must be
practised with 'u pa ya ya' .
Acharya Nagarjunapada
says in Sutra-sammuchaya,
"A
bodhisattva should not practise serious dharmas without the
skill of means Cupayaya ')." Herein, the acharya
has
expounded what he got from sources like Arya Vimalakirtinirdesa etc. and not that these are the words of Acharya
Nagarjunapada
(himself).
It is not proper for learned
observors
to forsake the Lord's words which comprise
scriptures Cagama') and logic ('yukti') and accept the words
of ignorant fools. It is said in Arya Ratna-kuta: "Sunyata which
comprises the blessing of omnipotence and is accompanied
by such 'kusalas ' (merits) as giving Cdana ') etc. should be
meditated upon as such." And again; "0 Kasyapal just as the
king performs all his functions with the assistance of his
minister, so also does the "prajfia ' of the bodhisattvas
equipped with the skill of 'upayaya ' perform all the tasks of
lord Buddha."
He who practises 'sunyata' only will not have entry into
'nirvana'. The lord has said in Arya Tathagata-guhya
surra,
"One should not practise' ekanta-nirlambana-chitta',
i.e. the
solitary propless mind; skill in means Cupayaya') should also
be practised." To illustrate this, it is added, "0 Kulaputra! just

98

BHA.VANAKRAMA

as fire burns only with its requisite material Cupadana') and is

quietened in its absence, so also the mind is fired by its prop
Calambana')
and becomes quietened in its absence. The
bodhisattva,
with his "prajna-paramita
' (perfection
of
wisdom) honed and equipped with the skill of 'upayaya '
knows how to calm down 'alambana' but will not calm down
the one with benificent roots. In him no 'klesalambana' (the
prop of mental defilements) arises but he is established in the
'prop of perfection'
Cparamita-alambana
') instead. He
examines the 'alambana'
of 'sunyata ' but will look to
'rnahakaruna ' (great compassion) as the 'alambana' for all
sattvas. In this way, '0 Kulaputra! the bodhisattva attains the
mastery of 'alarnbana'
with his refined perfection
of
'prajna'(wisdom)
and the skill of 'upayaya ' (means)." So
saying in detail, he further amplifies; "The bodhisattva has no
such 'alambana' as is not meant for the accumulation of the
knowledge of the reality of things, that is, Buddhas 'jnana'
The bodhisattva, all whose 'alambanas' get transformed into
supreme enlightenment,
alone is skilful in 'upayaya ' and
such a one sees all 'dharmas' as embracing 'bodhi'. Even
then, 0 Kulaputra! there is nothing in the three thousand or
many thousands of' loka-dhatus' (wordly components) which
is not meant for the 'sattvas' enjoyment. 0 Kulaputra' there is
no such 'alambana' which the skilful-in-effort bodhisattva
does not consider useful for his enlightenment." Thus said at
length. In this manner, the acquisition of wisdom Cprajna')
and means Cupayaya') by bodhisattvas has been indicated in
an unlimited number of sutras. If he himself cannot start the
valorous effort of accumulating 'punya' collection through
'dana' etc. it is not proper for him to preach it to others as that
would be tantamount to deceiving both himself and others.
It has been propounded in the 'yukti' (literature of logic)
and 'agama' (scripture) that the bodhisattvas, after 'bhutaexamination'
should make a collection of such 'punya'
accumulations as 'dana' etc. So the wise ones have said that
one should forsake like poison the words of egotistical, halfread persons and act in accordance with the nectar like words

BHAvANAKRAMA-III

99

of such learned scholars as Acharya Nagarjuna and others by

generating mahakaruna
for all 'rnahasattvas ' remain ing
unattached as a magician and should endeavour to uplift the
whole world through the transformation of all beneficient
practices like 'dana ' etc. into 'anuttra-samyaka-sambodhi'
(transcendental, supreme enlightenment). It has been said in
Arya Dharma-samgiti, "Just as a magician endeavours to undo
his own creation and being already aware of its illusionary
aspect, is unattached to it, so also the bodhisattva, conscious
of illusionary
nature of the three states of existence
Ctribhava ') past, present and future and having attained
perfect enlightenment is ready (to do his duty) towards the
world because he already knows its reality."
In this way, he who constantly practises 'prajfia ' and
'upayaya ' with reverence, his mental emanations having
gradually matured, more and more of extremely pure
'ksana'" is generated for him. His meditation on the meaning
of things having attained excellence, he becomes aware of
the extremely clear' dharma dhatu "? (the true essence of
things) devoid of all fictionality Ckalpana-jala '). He attains
transcendental
knowledge as clear as the calm, windless
lamp. He then achieves the 'alambana ' of the ultimate of
things and enters the 'darasana marga '. He attains the first
'bhumi' (stage). After refining the succeeding stages one after
another and removing all accumulated'
avarnas ' like
(refining) gold, attains unattached and unassailable 'jfiana '
and reaches 'Buddha bhumi' (the stage of Buddhahood), the
foundation of all virtue; also he obtains 'alambana ' in the
shape of the fulfilment of his work. Therefore, those who
desire 'Buddha-hood ' should endeavour to tread the Middle
Path.
Mayall people attain the Middle path as the result of
whatever 'punya' (merit) I may have earned by indicating the
'madhya marga' (middle path) in this way.
Good people, after removing the dirt of jealousy ere.
remain insatiate, like the ocean with its waters and, after good
examination,
continue accepting good words just as the

100

BHi\VANAKRAMA

(royal) swan gladly weans milk from water.

Hence, the learned people, after overcoming
the
prejudices of their minds, should accept good words from
even the ignorant.
Here ends the final Bhavanakrama composed by Acharya
Kamalasila.

GLOSSARY - I
1. Bhavanakrarna
- 'bhavana ' is meditation;
it consists of
visualisation and contemplation of a resolve, an object or an idea
and strictly meditating on it in accordance with vows undertaken;
the sequence of meditational process. For example, 'rna itri',
'karuna', 'rnudita ' and 'upeksa' are the four exalted states of the
mind. Also called 'brahrna-vihara ' the 'bhavana ' of these four
leads the practitioner to 'sarnyaka' pratipatti or true realisation, his
mental defilements having evaporated.
2. 'adfkarmika ' - a novice initiate who wishes to pursue the
bodhisattva path, of the four-fold tantra quadrangle in Mahayanakrtya-tantra, charya-tantra, yog-tantra and anuttar~tantra krryatantra's standard text is Adikarma-pradeep which deals with
the rules of initiation and subsequent conduct as prescribed for an
'adlkarmik bodhisattva'
3. sarvajfiata - the knowledge of the true nature of all phenomena,
that is, 'nissvabhavata'.
4. karuna - compassion.
5. bodhichitta - enlightened mind.
6. pratipatti - perception, comprehension.
7. dharmah - disciplines, instructions, practices.
8. bhadanta - an honorific for a realised monk.
9. purvangama - that which goes ahead of a thing; precursor, forerunner.
10. as at 9 above.
11. adhisthana - object of contemplation, focal idea to reflect on.
12. sarnbhara - accumulation, collection.
13. trividha dukha - three-fold suffering of body, mind and speech.
14. traidhatuka - beings living in the three worlds of humans, gods
and hell dwellers, the earth, the heavens, the hells.
15. pretas - disembodied spirits, 'preta-loka' is one of the six realms
of existence after death.
16. tiryaka - another realm of existence where one is born as a
dragging, crawling beast.
17. samadhana-chetsa - of composed mind.
18. pra~ma - tranquillity.
19. anusaya - impurity generated by feelings of attachment, lust etc.
20. karnavachara - one who always wanders in the realm of desire or
kama; it is also equated with, 'deva-loka ' by some as the gods
always dwell in 'kama'.
21. defilements born of actions.
22. suffering born of sarnskaras.

102

BHA.VANA.KRAMA

23. chitta-samata - a mental attitude of total equality for all beings; it

is achieved through the practice of 'paratma-sarnata ' or by
exchanging your own self with others.
24. sama-pravritta - equitably disposed towards all; equal concern ..
25. nispanna - complete, full, equanimous.
26. bodhichitta - a mind that aspires after bodhi or the enlightenment
of a bodhisattva.
27. prarthnakararn - importunate, solicitous.
28. samyaka-sambodhi - the ultimate or correct knowledge of reality;
true cognition of 'bhuta-tathata'.
29. par-sarnadapana - acquiring by others.
30. pratipatti - attainment of supreme knowledge.
31. vajra-ratna - adamantine gem; supreme, impenetrable substance.
32. chittotapada
- generating the mind, inducing it towards
'sarvajfiata ' .
33. gut:tas- qualities.
34. sravaka - lit. hearer.
35. pratyeka-buddha - lit. solitary realiser.
36. paramita - perfection
37. upayaya - means, practice.
38. dana-pararnita - perfection of giving.
39. parjfia-pararnita - perfection of wisdom.
40. pranidhi - vow, fixing the mind with determination.
41. kusala-rnula - practices that lead to meritorious action, root-merit.
42. anumodana - commending.
43. sadharanani - common, ordinary.
44. Buddha-dharma - pratices enjoined on a bodhisattva.
45. bodhi-sarnbhara
accumulation
of the attributes
of
enlightenment.
46. vipaka - fruit, result in maturation of actions done.
47. akasa-dhatu - the element of space or sky.
48. buddha-ksetrani - Buddha-fields, believed to be two dozen in
number; the Mahayana concept of the presence of more than one
Buddha simultaneously presiding in their own 'lokas' or worlds,
their' ksetras' (fields) like the sukha-vati-vyuha of Amitabha
Buddha.
49. pranidhi-chitta - a mind fixed on the goal of achieving bodhi.
50. Prasthan-chitta - a mind ready to travel on the path of bodhi.
51. samvar - vow.
52. sarnbhara - collection, accumulation.
53. kalyana-rnitra - jinas, bodhisattvas, realised ones, A kalyana-rnitra
is described as one who is capable of instructing in serious themes
and is equipped with extraordinary attributes, the foremost of

GLOSSARY-!

54.

55.

56.
57.
58.

59.
60.
61.
62.
63.
64.
65.
66.
67.

68.

103

'kalyana-rnitras' is Lord Buddha himself as revealed by him to

Ananda in the following
words:
'mama hi Anan da
kalyat:tmitramaagmya 'jati-dbarmab sattvah 'jati-dbarmama
parimunchanti '.
Manjusri as Arnbara-raja, the story of.
aprarnana - the four cordial virtues of 'maitri', 'karuna, 'rnudita'
and 'upeksa' - the 'brahma-viharas' - have been designated by
the scriptures as 'aprarnana '. because they are limitless and
everlasting and they wash away the dirt of attachment, envy
jealousy and ill-will so that the bodhisattva may practise 'parahita '
or others' well-being.
samgraha-vastu - comprises the four-fold acquisition of love,
compassion, joy and detachement, the 'brahrna-viharas'.
'silpa' - craft.
upayaya - lit. approaching, coming near, means; it also refers to
compassion or 'bhuta-daya' and to that state of samadhi in which
'prajfia' is born. In the latter state it is 'upayaya pratyaya'.
samgrah-vastu - see 56 above.
ksetra-parisudhi - purification of the (bodhisattva's) field.
bahu-parivsra sarnpata - the wealth of a large family or entourage
of disciples.
sattva partpaka-nirrnana
- helping maturation of sattvas
meritorious acts.
samklesa - defilements.
sarngrah-jfiana - the knowledge of cultivating 'rnaitri', karuna,
'mudita and upeksa'.
parichheda - analysis, discrimination.
bhumi - stage, level.
dasa-bhumi - ten stages of a bodhisattva's 'sadhana', 'rnudita ',
'virnala ', 'prabhakari',
'archismati ', 'sudurjaya ', 'abhimukti',
'durangrna', 'achala', 'sadhumati' and 'dharma-rnegha'.
astarna-bhurni - 'achala' or steadfast, the eighth stage of
boddhisattva-hood.

69. vyuthana - the fourth of the five steps for the resolve to rise up
from a balanced 'dhyana' after a desired span of time, because
the first dhyana is not without its inherent shortcomings; the
resolve to rise above these is 'vyuthana'.
70. achala - the eighth 'bhurni' in which the seeker fully understands
the nissvabhavata of things and is not affected by the pleasures of
the body, the mind and the speech, he remains 'achala',
immovable, steadfast.
71. dharma-mukha-srota - the source of all dharma practice.
72. upasarnhara - conclusion, finish.

104

BHAvANAKRAMA

73. ksanti - one of the six perfections;

in this context it is 'faith' 'sradha' with 'ruchi' or interest in the pursuit of vows.
74. dasa-bala - an epithet of lord Buddha who possessed
ten
singularly distinct powers; knowledge of all places, knowledge of
all time, knowledge of all the different spheres, knowledge of all
different kinds of emancipation,
knowledge
of other's conduct,
knowledge of the good and evil force of karma, knowledge of the
obstacles from klesas and the absorption of dhyana, knowledge of
previous lives; has pure, divine eyes and is capable of destroying
all defilements.
75. chatur-vaisarda
- four great attributes ascribed to Lord Buddha;
1. his body was 'anasrva', pure, made up of flawless substances
and attributes;
2. he could assume unlimited
'rupakayas'
and
bodies simultaneously
at different places, 3. his powers were
immeasurable.
4. his glory and effulgence had no bounds.
76. siinti-vimoksa-vihiira - the state of calm abiding.
77. jfiana-mukhachintyta
- a state of peace and steadiness born of
'jfiana '.
78. dharrnata - the nature of dharmas or, all phenomena
which is
'nissvabhavata'
or 'sunyata '.
79. tathagata - one who has realised the 'tathata ' or 'as it-ness' of
things, the 'as-it-ness' being their insubstantial non-true existence;
hence 'tathata' is identical with 'paramartha satya'.
80. dharma-dhatu
- the essence of all 'dharmata ' which is 'sunyata',
it is indentical with 'bhuta-koti',
'tathata ' ete. 'dhatu ' comprises
factors which join up to produce a phenomena
and there are
eighteen 'dhatus' - six senses, six object, six cognitions. Of the six
object - dhiitus the last is 'dharma-dhiitu',
which in itself
comprises sixty four dharmas.
81. sarvadharma sunyata - the emptiness of all phenomena.
82. sarva-dharrnanuplabdhi
- the non-existence
of all phenomena.
83. avikalpa-dharmatii
to understand
the true nature
of
phenomena;
'vikalpa ' is defined as 'asrava partantra' or unclean
dependent as it is born of 'partyayas', to rise above it is 'anasrava
vikalpa' or the unblemished alternative or 'avikalpa', the opposite
of'vikalpa'.
84. aprarnanata
- There are ten dharmas
of a handsome
mind
(sobhana chaitska), 'sradha ' 'apramada',
'prasrabdhi ', 'apeksa ',
'hri'
'apatrapa'
'alobha'
'advesa'
'maitri'
and 'ahimsii'.
'Apramapa ' is one of-the f-our divisions of 'sobhana chaitsika' and
comprises
'karuna ' and 'rnudita '. "apramanata ' is handsome,
inimitable quality or nature,
85. abhinirhara -- accumulation,
appropriation;
the various 'bhumis'

105

GLOSSARY-!

86.
87.
88.
89.

are also called 'viharas' because the bodhisattvas

roam about in
them for the 'abhinirhiira'
of 'kusala ' or merit.
prabha-maQ.qala - halo, aura of light around a divine being.
svaranga-visudhi
- refinement of speech, in mantra recitation.
nirvikalpa
- undifferentiated,
transcendental
without
an
alternative or 'vikalpa '.
paryanta-garni - unlimited, extending in all directions, infinite.

90. aparyanta - limitless.

91. aparyanta - eternal
92. aprarnana-ksetra
- the fields

of illimitable

compassion

of a

bodhisattva.
93. apramana-sattva
- unlimited hordes of sentient beings.
94. aprarnana dharma-vibhaktata
- illimitable variety and division

of

dharmas and their analyses.

95. abhinirhara
dwara - door or entrance

of

to the accumulation

merit.
96. abhinirhara karma - action that leads to accumulation of karma.
97. adhimukti - final release from cyclic existence; also means 'faith'
or 'sraddha'.
98. avabodha 99.
100.
101.
102.

true enlightenment

or knowledge

of the ultimate

truth of all phenomena.

sarvajna-jnanahhinirhara
- the garnering of the knowledge
of
'sarvajfiata or of the ultimate truth of things, their 'nissvabhavata'.
parinirvana - release from cyclic existence.
pratisrabdhi - retardation.
avaran - upper crust, cover or lid of 'avidya ' (ignorance)
or
'pratitya ' (the apparent) which hinders cognition of the reality or

'yathabhuta
[fiana ' of phenomena.
103. pratiksepa karma - contrary, contradictory action; neglecting
104. sobhana samjna - fair, correct cognition.
105. asobhana samjnii - incorrect, ugly, unbecoming
cognition.
106.
107.
108.
109.
110.

etc.

pratiksapti - retards, obstructs.

samudiigama - cultivation, generation.
upayaya-paramita
- perfection of 'karuna' or compassion.
Ajit - name of a bodhisattva.
Kasiraja - King 'Sivi' of Varanasi whose compassion was put to
test by god Indra; the latter in the guise a of preying falcon,
pounced on a pigeon; he offered to cut a piece of his own flesh as
compensation
to the falcon if it released its prey from its talons;
when put in the scales the pigeon grew heavier and heavier in
weight and the compassionate
king went on slicing pieces of his
flesh; finally, the god resumed his original form, blessed and
congratulated
Kasiraja and made him whole before disappearing.

106

BHAVANAKRAMA

111. Maitreya - a bodhisattva.

112. Kalpa - cosmic period; a fabulous period of time comprising
thousands of years of mortals' time calculation; at the end of a
'kalpa ', the world is annihilated.
113. naya - system or path; Mahayana
consists of two 'nayas';
'paramita-naya
' and 'rnantra-naya '. It is said that Lord Buddha
taught the former at gridhra-kuta and the latter at 'sri-parvata'.
114. Paryavasna - end, conclusion.
115. prattsthapita - installed, established.
116. rupa-kaya - material form; also called "nirmana-kaya ', the
historical form of 'sakyarnuni' which he assumed for the world.
117. ksetra - field, domain.
118. parivara - progeny, continuum, entourage.
119. viparyasa - contrariety, delusion which makes one believe as real
or true what is unreal or untrue.
120. anta - limit.
121. samaropa - superimposition.
122. apavada - refutation, negation, contradiction.
123. laksana - attributes, marks, signs; the 32 ordinary and 80 special
marks of Lord Buddha.
124. anuvyanjana - expression.
125. abhisamaya - true 'joana'; it has two stages; 'dharma-ksanti'
i.e.
passion
for dharma
and' dharrna-darsana
' or experiencing
dharma.
126. dharma-kava
- the subtle form of Lord Buddha which is incorporeal,
indescribable
"pararnarthic ' in essence
and is the
equivalent to 'sunyata'.
127. sambhava - generation, creation.
128. udagrahana - grasping, taking up, holding onto.
129. unrnarga - deviation, wrong road.
130. vyapadesa - appellation, designation.
131. samadhi - a state of meditational absorption; 'samyaka adheiyte
ekagri-knyate'
'viksepana'.
132. srutamayi - listening to and reading of scriptures etc.
133. agarna - collection of scriptures.
134. chintarnayi - reflective, contemplative.
135. neetartha - intelligible meaning.
136. neyartha - dubious meaning.
137. bhutartha - that which has actually happened, real facts.
138. abhutartha - not a fact.
139. vichikitsa - doubt, uncertainty.
140. tirthika - those belonging to non-buddhistic
schools of thought
like 'samkhya',
'vaisesika ', 'nirgrantha'
and 'ajrvakas'.

~'

GLOSSARY-!

107

141. nairatarnya - the theory of non-soul; there is no permanent entity

as 'atma'.
142. anutpad - non-generation,
non-creation.
143. utpada - generation, creation.
144. abhinivesa - adherence to, relying on.
145. yonisa - abstract meditation by which one realises 'anitya' and
'anatrna'.
146. yoni - path.
1.47. yonisa prichha
- inquiring
into the pararnarthic
state of
phenomena.
148. chakara-mukha
- empty.
149. abhava-rnukha
- non-existent by nature.
150. Isvara - the vedic concept of a supreme, omnipotent god.
151. kramsa - one after the other.
152. nirapeksattvata
- owing to independence.
153. artha-kriya - action performed with a special purpose; it aims at
the attainment of the 'arrha' (objective) and the giving up of the
'anartha ' (non-essential).
154. samaropa - superimposition.
155. asata ~ that which is not.
156. akasa - space, void, Nagarjuna believed it to be beyond both
'bhava' and 'abhava'
157. nirodh -lit.
'cessation', the third of the four 'arya-saryas', it too is
beyond bhava and 'abhava'.
158. avyavadhana - no-interval or interim.
159. ksana - lit. 'moment'.
160. pinda - mass, body.
161. savayava -lit.
'with limbs', alive active.
162. samvriti satya - apparent but illusory truth as distinguished from
'pararnartha satya' or the ultimate truth of things.
163. vijnana-cognition:
skandha - lit. (heap), bundle, aggregate,
'vijfiana ' skandha ' is one of the five such aggregates, the other
four being those of 'rupa ', 'vedana ', 'samjfia' and 'sarnskara'.
164. aleeka - falsehood, meaningless.
165. rnaya - delusion.
166. nirabhilasa - without bias.
167. pratipatti - acquisition, comprehension,
meditative realisation.
168. prithvi-kritsna - the first of the ten' kritsnas': the sanskrit' kritsna'
becomes 'kasana' in paJi, thus 'prithvi kritsna' generally came to
be called 'prithvi kasana ' or 'kasina '; Pali 'patthvi kasana '; there
are forty 'karmasthanas',
ten krisnas, ten asubhas, ten 'anusmritis'
four 'brahma-viharas
', four 'arupya',
one "sarnjfia ' and one
'vyuthana'. Why are 'kritsnas' so called? Because they attract the

108

169.
170.
171.
172.
173.
174.
175.
176.
177.
178.

179.

180.

181.

182.
183.
184.
185.
186.
187.
188.
189.

BHAVANAKRAMA
meditative aspects of the' kritsna ' (or entire) mind (chitta).
In 'prithvi kritsna ', the first of the eight dhyanas, the object of
concentration
is an earthen pot at a lonenly place, extending the
sadhaka's reflective process to all names and synonyms of earth
(' prithvi '); the exercise of dhyana through 'kritsna'
is called
'karma -kasina'.
'sarnatha' - a state of total tranquillity; calm abiding.
samahita - one of a sedate mind; meditative equipoise; balanced.
adhivasana - commending,
awareness.
veerya - persevering effort.
slla - conduct, to be cultivated as one of the six perfections.
papa-desana
- indicating, confessing, stating, one's sins or faults,
it is the first step in bodhicharya,
punyanurnodana
- commending
the qualities of virtuous living.
padmasana - sitting crosslegged in lotus posture; one of the more
comfortahle 'asanas' or postures for meditation.
viksepa dosa - distraction; ignorance which leads to illusionary
views; one of the 'klesa-mahabhaumikas'.
alambana - an apparent,
palable mental prop or support for
sadhana; for example, a 'ghata ' (piture) as an accessory aid for
dhyana,
sunyata is of 18 types (though according to Haribhadra, it is of 20
types) as follows; adhyatrna sunyata, bahirdha, sunyata-sunyata,
rnaha, pararnartha,
samskrita,
asamskrita,
atyanta, anavaragra,
prakriti, sarvadharma,
laksana, upalambha,
abhava-svabhava,
bhava, abhava, svabhava and parabhava 'sunyata '.
vastubheda - is of two kinds; 'suddha' and'parikalpita'.
The first
is paramartha state and the second a deviation from it being based
on 'kalpana' or imagination.
abhidharma - the third 'pitaka ' or basket of Lord Buddha's word,
so called because of its three attributes of 'abhiksnyata (ability to
elucidate many facets of the some dharma), 'abhibhavata ' (ability
to refute other beliefs), and 'abhigatita ' (ability to offer a tangihle
exposition of the tenets of Buddha-dharma).
styana - lassitude.
akarrnanyata - do-nothing-ness;
cowardice.
samvega - detachment.
abhisarnskara - refining, variation.
sva-rasa-vahi - of its own volition.
abhoga - effort.
satyabhoga - true effort.
sama-pravritti
- 'sama ' is second of the five steps by which
complete control over first dhyana is achieved; tendency towards

GLOSSARY-[

109

'sarna ' or balance.

190. viksepa - one of the ten 'klesa-mahabhaumikas':
described as
'klista-samadhi'
or complicated,
confused sarnadhi.
191. samanvaharana
- withdrawal of the senses from the world.
192. dosa - fault, shortcoming.
193. kausidya - sloth, it is the opposite of 'veerya '.
194. alarnbana sarnprarnosa
- forsaking the (meditational)
prop or
support.
195. laya - mental lethargy, inert absorption.
196. audhatya - insolence, arrogance.
197. anabhoga - effortless.
198. abhoga - effort.
199. prahana sarnskara - tendency to eradicate.
200. sraddha - faith; it is called 'chitta-prasada',
201. chhanda - the desire to act, perform, it has been defined as
'kartu-karnyata' .
202. vyayarna - hard work, industriousness.
203. prasrabdhi - activeness of body and mind in yoga-sadhana.
204. smriti - non-forgetfulness.
205. samprajfiaya - awareness, mental alertness.
206. chetana - it is defined as that consciousness
which refines the
mind.
207. upeksa - detachment.
208. abhisamaya
pratyaya - factors that lead to 'samyaka'
or true
jfiana; comprises
two parts; 'dharrna-ksantt'
or generation
of
interest (ruchi) in dharma and "dharma-jfiana
' 'or the actual
knowledge of (or personally experienced)
dharma.
209. anabhoga - without effort.
210. abhoga - effort, it is also defined as 'anyayana
mansikara ' or
contemplation
of other paths.
211. riddhi - prosperity, affluence.
212. karmanyata - skill, the ability to perform.
213. arupi-sarnapatti
- absorption
in the formless aspect in dharma
meditation,
'sarnapatti loka' consists of 'rupa-loka ' and 'arupaloka ', the sattvas possessing
healthy, beautiful
bodies in the
former and being without form in the latter; their realisation is in
accordance with the state of 'sarnapatti'.
214. vimoksa - deliverance, release.
215. vedana - feeling; the second of the five 'skandhas',
216. anagamya - inaccessible, undefined.
217. pratharna dhyana - 'samadhi'
is of two types; 'upachara ' and
"arpana':
of forty 'karrna-sthanas
' ten help in achieving
'upachara ' or what may be called 'peripheral
sarnadhi ': the

110

218.
219.
220.
221.
222.
223.
224.

225.
226.
227.
228.
229.
230.
231.
232.

233.
234.
235.
236.
237.
238.
239.
240.

BHA.VANAKRAMA
remaining thirty 'karrnasthanas ' help in attaining 'arpana ' or
'absolute samadhi.
The first dhyana is achieved through five steps; 1. avarjana fixing the mind in meditation for a specified period. 2. 'sama ' - to
fix dhyana in the five aspects of 'vitarka ', 'vlchara' 'priti', 'sukha'
and 'ekagrata'. 3. 'adhisthana ' - the ability to fix dhyana in a trice
(ten times 'sphota' or clicking of fingers). 4. 'vyuthana' - ability
to rise up from dhyana after a specified period; 5. 'pratyaveksana'
ability to analyse and observe clearly what occurs from dhyana.
abhibhava - dominant, powerful.
ayatana - door, entrance.
akara - form.
atma-samjfia - body consciousness.
udreka - excessive, overwhelming.
chitta-rnatra
- lit. 'mind only'; term used as a synonym of
yogachara school.
tathata - lit. 'such-ness',
things as they are in the ultimate
analysis; term used as the equivalent
to pararnartha
tattva,
'supreme enlightenment, 'sunyata' etc.
nirabhasa - lit. 'without splendour', formless; without fallacious
appearance.
nairatmya-jfiana - the knowledge of the non- self doctrine of
dharmas, of the ultimately non-substantial nature of things.
avyatireka - dissimilarity; difference.
advya joana - the knowledge
of the non-duality
of things;
ultimate 'joana'.
paramatattva
ultimate
essence;
supreme
truth of all
phenomena.
samayaka joana - correct or right knowledge.
vaikalya - bafflement; confusion.
asamjfii sarna patti - meditational equipoise or samadhi attainable
by the yogi in the fourth Dhyana, or release; in fact, the result of
this 'sarnapatti' is not 'utpatti' but 'nirodha ' like a 'setu' or bridge
over a river serving to retard the flow.
raga - vehement desire; attachment.
timira-dosa - clouded eyesight; kind of blindness; catract; one
who suffers from it is called 'taimarika ',
yuganadha - united, two-fold.
upalambha - acquirement.
anupalambha - non-acquirement.
avasthana laksna - staidness.
anabhoga - satiety.
prapancha - deceit; fraud.

GLOSSARY-I

111

241. bhava - comprises two things; 'vyavahara-akara ' and 'dharmatrata guna, i.e. change due to change of 'avastha ' or situation in a
dharma and the basic quality or characteristic of a dharma.
242. a-bhava - also of two kinds; 'buddhi purvaka' and 'abuddhi purvaka ' i.e. the is-not-ness of a thing due it, extinction and the act
of constant extinction.
243. tri-kala - past, present and future.
244. vyapattva - permeableness.
245. vyapaka - pervading.
246. vyapya - permeable.
247. jfieyavarana - cover of ignorance which impedes the dawn of
joana.
248. klesavarana - cover of mental defilements.
249. samvriti - two types of truth - the one that is apparent but is not
the truth and the one that is not apparent but is the ultimate truth
- 'sarnvriti satya ' and 'pararnartha
satya ': the first is aid to
discover the latter.
250. samkalpa, vikalpa - will, counter-will, premise, counter-premise.
251. ayonisa rnansikara - an unmeditational
mentaiisation wherein
'anitya' is not viewed as 'anitya' ete.
252. dristi-paryuthhana - distraction of eyes or sight from dhyana.
253. viparyasa - reversion; overthrow.
254. vijfiana - cognitive insight.
255. achintya - lit. 'beyond thinking', subtle, un-definable.
256. abhisamaya-gotra buddhi - 'gotra ' is caste or class; the gotra is
decided in accordance with the 'subha ' and 'asubha' seeds or the
quantity
of 'gunas'
of a practitioner;
of the five 'gotras'
enumerated in Mahavyutpatti 'sravakayana abhisamaya gotra' is
the first; 'abhisamya'
means 'seeing the satyas in 'anasrava ' or
pure form.
\
257. niryana - going out, departure, release.
258. a-nirvana - non-release.
.
259. vyavartana - averting; turning away from.
260. kudristi - lit. bad sight; heterodox, philosophical doctrine.
261. skandha - lit. 'heap' five aggregates of the world of names or
forms; the five 'skandhas'
are 'r upa ', 'vedana ', "samjfia ',
'samskara ' and 'vijnana ',
262. pudgala nairatrnya - non-self nature of beings.
263. trai-dhatuka - the concept of the division of the world into the
three aggregates of 'karna-dhatu', 'rupa-dhatu' and 'arupa-dhatu'
- the world of desire, the world of forms, the world without
forms; 'dharu' means aggregates of the same class.
264. vijfiapti - it is 'chitta',
'manasa',
'vijnana';
according
to

112

265.

266.
267.
268.

269.
270.
271.

272.
273.
274.

275.
276.
277.
278.

279.
280.

281.
282.
283.
284.
285.

BHAvANAKRAMA
Vijfianavada, 'trai-dhatuka is also a 'vikalpa' of the mind Cchitta '):
this 'vikalpa'
is called 'vijriana ': all dharmas and the imagined
'self' are the result of 'vijfiana ' or 'vijfiapti'.
vijfiana-vadi - one who believes in the yogachara or vijfianavada school; he regards 'vijfiana ', i.e. 'chitta'
'manasa'
and
'buddhi'
as the only 'satya' (true) 'padartha ' (thing), because
'buddhi' alone can observe all things to be in-substantial.
anta - end, boundary, limits; the two 'antas' are the 'beginning'
and the 'end'.
utpada-bhang
- generation, creation, - break in.
pratitya-samutpada
-: dependent
origination, chain of causation
which brings about an uninterrupted
flux of phenomena;
it is
depicted as a wheel with twelve spokes, the twelve 'nidanas '
Clinks) of creation.
jagata - from the root 'gama' (gachha) to go; hence 'jagata' is
that which moves, the entire world of beings and things.
jiiana-maya - illusion generated by knowledge.
nirmita, nirrnana - created; the first of the four-fold wealth of the
fruits of 'dharma-kava'
and it consists of the generation of great
'bahya sampata' (material prosperity).
kautuhalarna - curiosity, unusual phenomena,
curious frivolity.
sambodhi - true enlightenment.
tri-bhava
---'- the three states C'bhavas')
in which a pudgala
functions - 'ateeta bhava ' (past), 'pratyutpanna
bhava' (present)
and 'anagata bhava ' (future).
anabhisarnskara
- immaculate state.
adhimukti bhumi - the first of the ten stages of a bodhisattva; in
this he realises 'pudgal nairatrnya ' and his 'dristi' becomes pure.
adhimukti
- devotion;
devotional
surrender
is the root of a
bodhisattva's
'adhimukti'.
vedana - feeling, it arises from touch or contact Csparsa'); there
are five bodily ('kayiki') 'vedanas'
born of the five senses, one
mental ('chaitski') or 'vedanas' born of the mind.
samjfia - that state of consciousness
through 'sukha-dukha ' joy
and suffering - when one sees objects as they are.
sarnskara
- the fourth'
skandha'
the volitional
aspect of
aggregates; lit. 'mental constituents'
gathered from previous lives
through good and bad karma.
nirodha - cessation.
samudaya - generation, aggregation.
bhadracharya
- conduct behoving a noble practitioner.
dana - giving; one of the six perfections.
anuttara samyaka-sarnbodhi
- supreme transcendental
enlighten-

GLOSSARY-!

113

ment.
286. tri-siksa ' - also called 'visuddhi marga, comprising 'sila-siksa',
'samadhi siksa' and 'prajfia ' - teachings on conduct, meditation
and wisdom.
287. purva-garnini - leading.
288. hetu -=- cause, when one 'dharma' is the direct cause of another
'dharma' (phernenon),
it is called 'hetu pratyaya', causal factor.
289. pratyaya - factor; its four types are, 'hetu praryaya', 'sarnanantar
pratyaya', 'alambana pratyaya' and 'adhipati pratyaya'.
290. nidana - links; twelve links of causation.
291. purvangma - forerunner.
292. ayatana - entrance, door, there are twelve 'ayatanas'.
293. rupa-kaya - also called 'nirmana kaya', the Buddha's physical
body with which he serves the cause of the 'sattvas' well-being,
preaches
'dhyana ', 'samadhi',
'dana ', 'sila ', 'prajfia ' etc.; it is
endless in number, the historical sakyamuni
having been one
such emanation.
294. sarnjna - awareness of an object.
295. aksaya - perpetual.
296. dwadasavastha
visesa - twelve special stages of 'pratitya sarnutpada' mentioned by the Lord in Dvadasanga-sutra,
297. bhurnis - stages of a boddhisattva's
'sadhana'.
298. Buddha-bhurni
- the final stage of supreme
absorption
and
enlightenment
which is both immeasurable
and unlimited.
299. dridhatar adhimukti - firmer faith.
300. rnara - the evil one, the tempter, the arch demon who tries to
wean away a 'sadhaka' from his path. He was overcome by Lord
Buddha during his final moments of enlightenment.
301. dharani - mystic 'mantras'
adopted
from the surra, prayers
addressed
to Buddha,
bodhisattvas
and Tara; has protective
potency through ritualistic practice during disease and famine etc.
302. virnoksa - release, emancipation.
303. abhijfia ~ supernatural
faculty of Buddhas and boddhisattvas
of
six kinds taking any form at will; hearing upto any distance; seeing
upto any distance;
penetrating
others'
thoughts,
knowing'
everybody's
antecedents;
freedom from the fear of cyclic rounds.
304. mridu - one of the three types of 'ksanti' or 'ruchi' (interest) in
the discovery of the meaning of 'arya satyas'; such interest is born
from 'murdhana'
or 'sirsa ' (the top) of four 'kusala mulas' (rootmerits).
305. madhya - as above (304).
306. adhimatra - as above (304).
307. adhimatrata - the generation of 'laukika agradharmas'
which are

114

308.

309.
310.
311.
312.
313.

314.
315.

316.
317.
318.

319.
320.
321.

322.
323.
324.
325.
326.
327.
328.

BHA.VANAKRAMA
transitory
and unclean
in content and have their support
in
'dukha' born of desires Ckarnapta dukha '),
nirvedha-bhagiya
- the capacity to properly probe and analyse
'satyas' and destroy all doubts; so called owing to the probing
faculty or the power to pirece being unassailable.
usmagata - the fire (usrna) which burns away the klesa fuel;
considered to be one of the root merits Ckusala mula').
rnurdhana - it is synonymous
with 'prakarsa ' or upward rise,
generates 'ksanti' (interest), the apex of four 'kusala rnulas'.
vridhaloka samadhi - enhanced-light
stage of meditation.
ksann-nirvedhiya
- capable of being analysed through 'ksanti',
eka-desa-pravista
samadhi - medatational
state of one-pointedness.
(Note: the four "nirvedha-bhagiya
' are the four 'kusala-mulas '.
"usmagata ', 'murdhana
', "ksanti ' C'ruchi')
'agradharmas';
'agrardharma's
are dharmas
pertaining
to 'Agra-yana
' or
Mahayana').
agradharma nirvedha-bhagiya
- the faculty of probmg into and
pursuing the boddhisattva's
dharmas.
anantarya sarnadhi - innermost absorption in 'anantarya rnarga'
or 'prarnana',
the yogi first realises the truth about 'karnadhatu'
and in the very first moment is shorn of doubt.
angani - components,
parts; also the synonym of 'hetu' (cause).
agradharma - the charya or the conduct of the boddhisattva.
darsana-marg - the path of constant practice which refines one's
vision but does not totally uproot attachment and envy; the yogi
rises up from the 'darsna rnarga ' to enter the bhavana marga,
darsana marga initiates the yogi into the search for the meaning of
the four noble truths with the resolve: I will know.
prarnudita - joyousness.
samudagamata
- arising, generation.
dharrnadhatu
- also called 'dharrnayatana
', 'vedana skandha',
'samjfia', 'sarnsakara' and 'avijfiapti' and the three 'asamskrita' these seven constitute 'dharrnadhatu'.
dvitiya bhumi - second stage of a boddhisattva's
sadhana.
angas - components.
a-samudachara
- non-generation.
s utra-dharana
- remembering
spiritual
teachings
and oral
instructions by memorising them.
jalpa - frivolity of speech.
satyas - the noble truths of suffering, the cause of suffering, the
cessation of suffering and the way to non-suffering.
nimitta - it succeeds' darsna' practices, it is the seed result in the

GLOSSARY-I

115

'adhyatma ' sense of initial cognition.

329. nirvatsaha - lazy, inactive.
330. nischhidra anirnittavihara - wandering in the state of un-diluted
absorption.
331. dharrna-desana
- instructions in dharma.
332. paryaya - equivalence; factors.
333. nirukti - derivation.
334. samvida - insight, understanding.
335. buddha-ksetra
- Buddha field.
336. parishata - 'parivara', creation, entourage.
337. nirmana - the creation of extraordinary
apparent objects; the
equivalent
of "maya ' (illusion),
'svapna'
(dream),
'marlchika '
(mirage), 'bimba' (reflection); example: turning pebble into a gold
.nugget.
338. sattva-paripaka
- maturation of the beings' well-being through
meritorious deeds.
339. loka-dhatu - consists of 'karna-dhatu',
'rupa-dhatu'
and 'arupadhatu',
340. skandha-parisuddhi
- cleansing of the impurities born of five
'skandhas' .
341. nirrnana-vasita - power of practising total 'nirrnana'.
342. asakta - detached.
343. apratihata - invulnerable.
344. svayamabhu Buddha - 'adl-buddha',
this concept finds mention
in Karanda-vyuha
sutra as the creator of the world; 'svayambhu'
or 'adinatha' was there before the world and from his sarnadhi he
produced
the 'jagata';
Avalokitesvara
was a "sattva ' of
'svayamabhu
Buddha who helped create the world; the sun and
the moon were born out of Avalokitesvara's
eyes, Mahesvara from
the forehead, Brahma from the shoulder and Narayana from the
heart.
345. sarnbhoga-kaya
- subtler than his nirrnana-kaya,
this body of
Lord Buddha is very effulgent and ever emanates golden rays,
through this body the lord gave his Mahayana-surra
sermon on
Gridhra-kuta (Vulture Peak) and in Sukhavati,
346. nirmana-kaya
- the purely physical body of Lord Buddha in
which he manifests himself for ministering to the well-being of
'sattvas',
it can manifest itself in innumerable
forms and the
historical Siikyamuni was one such.
347. dharma-kava - the 'paramartha ' or subtle body of Lord Buddha,
it is enternal
(' ananta '), immeasurable
(' aparmeya
') and
indescriable (anirvachaniya),
it is the same in the case of all the
Buddhas,
everlasting
(' nitya ') true (' satya ') and of unlimited

116

BHAVANAKRAMA

attributes C'ananta guna-yukta ') it is the lord's true body, the

equivalent of 'tathata', 'dharma-dhatu', 'tathagata-garbha ' ete.

GLOSSARY - II
1. Kumarabhuta - lit. 'one ever young'; one of the epithets of
Manjusri, the bodhisattva of wisdom.
2. sarvajfiata - lit. 'omniscence', in Mahayana parlance it denotes
the 'jfiana ' of the ultimate nature of all dharmas which is
'nissvabhavata '.
3. hetu - lit. 'cause'; certain factors C'pratyaya') combine with the
main cause or 'hetu' to produce a certain result Chetuphala ').
4. pratigha - hindrance, obstruction.
5. nirapeksa-bhava - detachment.
6. abhranta - unequivocal, not dubious.
7. avikala - steadfast.
8. hetu-pratyayas - causal factors; for example the seed could be
called the 'hetu' and the earth, the sun, the water, which help the
seed to sprout, are the 'pratyayas'.
9. vineya-jana - those to be instructed; pupils.
10. pariavasana - end, termination.
11. sarnbhara - accumulation, collection.
12. sattva-dhatu - the world of sentient beings .
. 13. ayogriha - house made of lac.
14. pravritti - inclination, tendency.
15. sarnsara - the cyclic rounds of birth and death.
16. rnadhyastha-bhava - even-mindedness.
17. saralata - ease, felicity, simplicity.
18. chitta-santana - tendicies of mind.
19. trividha dukha - triple suffering; 'daihika' (bodily), 'daivika'
(destined) and 'bhautika' (worldly).
20. karpanya - poverty, penury.
21. upaghata - hurt, stroke, violation.
22. kudristi - lit. 'faulty vision'; a heterodox philosophical vision.
23. prapata - sheer fall, precipice.
24. viparinarna - ripening, transformation.
25. karnavachara - the sattva who roams about in 'karna-dhatu' or
the realm of desires.
26. rnadhyapaksa - middle way.
27. the ten directions are; the four cardinal directions, four subsidiary
directions and zenith and nadir.
.
28. nispanna - complete.
29. chittotpada - generation of mind.
30. anuttar samyaka-sambodhi - transcendental enlightenment.
31. samvara - lit. 'detachment' or 'virati', the vows to practise 'sila'
and detachment.

118

BHA VANAKRAMA

32. 'sila-parlvartan
- a text on the subject of 'sila' transformation.
33. anusaya - feeling or 'bhava ' it is that which helps 'karma' to
ripen, the root of 'bhava' (birth) and 'punarbhava'
(rebirth); lit. to
grow, to fructify.
.
34. udraka - known as Udraka-Rama-putra,
a well-known ascetic to
whom prince Siddartha went after renouncing
his home; not
satisfied with the answer to his questions by Ananda Kalama, the
first asectic he had approached,
he repeated his queries to the
Samkhaya master, Udraka, not satisfied with his answers too,
Siddhartha went to the 'asvathha ' tree to meditate.
35. paryaya - synonym; equivalent.
36. Vinay - rule; Lord Buddha's words about rules and regulations of
conduct for 'Bhiksus' and others are collected in Vinay-pitaka.
37. dukha-skandha
- dukha heaps.
38. anukula - beneficial, efficacious.
39. cheevara - a buddhist monk's garment or cloak.
40. prakriti - diversion, disturbance. '
41. pratiksepa - repudiation, contradiction.
"
42. sravaka samvara - 'sravaka ' vows.
43. pratividhana - precaution, prevention; counteracting.
44. parajika
- the four parajika
dharmas
are stealing,
killing,
unchastity and falsely claiming superhuman
powers; one guilty of
these four.
45. dvadasanga - twelve points or aspects stressed in Lord Buddha's
discourses probably refers to 'Dvadasanga-sutra'
which deals with
the exposition of the twelve 'angas' of 'pratitya-sarnutpada'.
46. neetartha surra - intelligible sutras.
47. neyartha surra - dubious of interpretation
sutras,
48. sringataka - cross-ways; road junction; a point where several
roads meet.
49. bodhi-manda
- adorned with bodhi.
50. paryanka - squatting posture; doubling of legs.
51. Bhataraka Vairochana - name of a Tathagata; 'bhattaraka'
is an
honorific for a worship-worthy,
venerable scholar; 'vairochana'
means the illuminator.
52. sukhasana - comfortable seat.
53. priti - peace and contentment
of body and mind; it is of five
types; 'ksudrika ' which creates horripilation,
'ksanika', which is
like a lightning flash moment by moment; 'avakrantika',
which
overwhelms like sea waves; 'avakranta' which disappears like sea
waves; 'udvega',
which is full of tremendous
force; 'sphurana ',
which is long-lasting and permeates the whole body.
54. geya - lit. 'that which can be sung', one of the metres of 'arya-

GLOSSARY-II

119

jati' 'chhandas'.
55. vyakarana - one of the nine 'angas' of 'sutra-pitaka '; herein Lord
Buddha foretold about the future degradation of 'bhiksus'.
56. gatha -lyrical
ballads; stories of 'bhiksus' and bhiksunis in prose
and verse.
57. undana - highly elevating words of the Lord, collected into eight
parts of Udana-varga, also contains parables.
58. nidana - stories.
59. avadana - lit. 'biography',
contains' the lives of great huddhist
monks.
60. iti-virttaka - divided into 112 divisions in mixed prose and verse,
contain the teachings of the Lord in earlier times.
61. [ataka - about 550 tales of Buddha's previous lives.
62. Vaipulya
comprises
nine important
Mahayana
s utras,
'Astasahsrika
prajfia paramita,
'Saddharma
pundrika ', 'Lalitavistara ', 'Lankavatara
', 'Suvarna-prabhasa
', 'Ganda-vyuha',
"I'athagata-guhyaka
', 'Sarnadhira]a ' and 'Dasa-bhumisvara
', these
are called 'Vaipulya-sutras
owing to their comprehensiveness
Cvipulata ').
63. adbhuta dharma - one of the nine 'angas' of dharma literature;
contains descriptions of the miracles and mysteries of Tathagata.
64. upadesa-varga
- comprises the Lord's discourses.
65. kaya-prasrabdhi
- bodily peace.
66. vyaseka - diversion, disturbance.
67. pudgala dharmas - individual tendencies.
68. pancha-skandha
'skandha'
means a heap, a group
or
"sarnudaya
': the five mental
tendencies:
"r u p a ' (form
comprising
physical tendencies),
'vedana ' (feeling),
'samjna '
(cognition),
"samska r a ' (collection
of mental
aggregates)
and 'viji'iana'(knowledge
of external
things
and internal
tendencies).
69. dvadasayatanas
- 'ayatana'
is defined
as 'ayama tanoti it!'
'ayatana',
'ayama' means 'pravesama ' or entrance,
the twelve
(dvadasa) entrances (ayatanas) are the six senses and six sense
objects; eye, ear, nose, tongue, touch, intellect and form, sound,
smell, taste, touch, dharmas (not within the ambit of external
senses).
70. astadasa dhatu - six sense objects, six senses and six cognitions.
71. chttta-vipathana
svabhava - the nature of appearances
in the
mind.
72. sasrava - those which produce unclean 'dharmas'.
73. anasrava - clean.
74. vedana - feeling.

120
75.
76.
77.
78.
79.
80.
81.

82.
83.
84.
85.
86.
87.
88.
89.
90.
91.
92.
93.

94
95.

96.
97.
98.

BHAVANAKRAMA
sarnjfia - consciousness,
cognition.
sarnskara - mental aggregates.
vijfiana - special cognition.
parihara - relinquishment,
giving up.
kalpana - imagination, fictional mind.
arani - tinder stick for producing fire.
animitta yoga - 'dhyana' leads to 'vimoksa ' and 'vimoksa ' leads
to yoga; in each stage one power is attained; the first stage is
'sunyata' and the second is 'animitta'.
nirnimittata - the awareness of the emptiness of phenomena.
apratisthata dhyana - disturl:red meditation, without fixation on
'rupa' and 'samsara'.
anupalambha
dhyana - non-perceptive
meditation.
prachara - menifestation,
instigation.
anabhisarnskara-vahita
- an approach of natural ease.
bhoga - taste, enjoyment.
abhoga - effort.
prahara - lit. 'stroke', division of time, about one eighth part
of a day.
arya-bhadracharya
- the routine conduct of a noble being.
anapagati - non-falling down, non-deviation,
non-deflection.
paripaka - maturation.
Kasiraja probably refers to the story of 'sivi' the king of Varanasi
whose adherance
to compassion
was put to severe test by the
devas. Indra, disguised as a falcon, pounced upon its victim, a
pigeon. As the king tried to rescue the bird, the falcon said, "you
are depriving me of my right, I have a claim on my shikar." The
just and compassionate
king offered his own flesh if the falcon let
off the pigeon. The falcon agreed but the helpless bird grew
heavier in the scales as king Sivi went on slicing flesh from his
own body to equal the weight of -the pigeon. Pleased with such
sense of compassion Indra appeared in his true form, blessed the
king and restored him back to health as before.
kusala mulas - meritorious roots of actions as give good results.
tirthikas - brahmin scholars who did not subscribe to Buddha's
gospel; some of the famous tirthika teachers contemporaneous
with Buddha were; Poorna-kasyapa,
Maskari. Goshali-putra,
Sanjayi vairathi-putra,
Ajit kesa-karnbala,
Kakuda-katyayana,
Nirgrantha-jfiatiputra.
.
prayoga - exercise, experiment.
pristalabdha
past achievement,
inherited,
previously
accumulated.
aposa - non-performance,
non-stability.

GLOSSARY-II

121

99. a-pudgala - non-being, non-self existence of heings.

100. asaya-nirvana
- aimed release
as in Hinayana:
'asaya'
is
objective; nirvana as an objective.
101. riddhi - powers of special attainment.
102. dasa-bhumisvara
- one of the most well known 'vaipulya sutras'
which was first translated into Chinese in 297 A.D. by Dharmaraksa,
103. karya-nispatti - completeness,
proficiency in work.
104. pristalabdha - later attainment.
105. vyavadana - cleansing, 'visuddhata'.

"1'

GLOSSARY - III

.,

1. aparimita - limitless.
2. aprarnana - also termed 'apramanya', because countless '[ivas'
(creatures) are the 'alambana' of this 'samadhi', which comprises
'rnaitri' (love), 'karuna' (compassion), 'rnudita' (joy) and 'upeksa'
(detachment), the four 'brahma-viharas', the term 'aprarnana' is
used in 'arya-dharma' scriptures.
3. dausthula - wickedness.
4. nimitta - an object, an aim, its motive cause.
5. nirvilkalpa pratibimbakama - a reflection, which is the result of
direct perception.
6. savikalpa pratibimbakama - a reflection, which is the result of
mental acquisition.
7. vastu-paryantata - the ultimate of things.
8. karya-parinispatti - fulfilment of work or objective.
9. avikalpa - without alternatives, undifferentiated.
10. tattva-nirupana vikalpa - analytical option.
11. vastu-paryantatva - the limits of phenomena.
12. paryanta - limit, end, boundary.
13. rasayana - elixir.
14. asraya-pravritti - attainable through the path of transcendental or
undifferentiated 'jfiana ', 'buddhattva'.
15. karya sama patti - absorption in work.
16. sruta - that which is heard from an instructor or a teacher's lips.
17. chintana - reflection, contemplation. 'sruta-maya: 'chitanamaya' and 'bhavana-maya' are practising Cprayogika') dharmas.
18. anuvyanjana - artistry, expression.
19. parsana-mandala - boddhisattvas, jinas - the family Cparivara')
of Buddha; his entourage.
20. rupi-arupa-bheda - the world is made up of mimes and forms
Cnarne - rupatmaka'), both are related to skandhas, the difference
of 'form' and 'non-form' - rupi (with form) and 'arupa ' (without
form).
21. rupa-skandha - form heaps.
22. vedana-skandha - feeling heaps.
23. apratibhasa - non-reflection.
24. vastu-sata - the ultimate or 'paramartha' of things; it is 'nirvikalpa'.
25. bhava-lis-ness' - feeling thereof, they are 'sunya' in essence'
26. prapanch - falsehood, illusion.
27. nirnimitta yoga - undifferentiated yoga.
28. vyapaka - pervasive.
29. vyapya - object of pervasiveness.

124

BHAVANAKRAMA

30. kausidya -laziness,

lethargy, opposite
31. sampramosa - forsaking.
32. laya - lethargic absorption of mind.
33. audhatya - insolence of mind.
34. anabhoga - non-effort.
35. abhoga - effort.

of valour Cveerya'),

36. asta-prahana sarnskara -

eight 'sarnskaras'
faults.
37. sraddha - mental bliss, faith.
38. chhanda - desire to work Ckartu-karnyata'),
39. vyayarna - exercise; exposition.

40. prasrabdhi 'dausthulya '.

calmness;

peace,

activeness

themselves
attributes).

that help removal

of body;

opposite

of

of

41. smriti - recollectedness.

42. samprajfiaya - awareness.
43. chetana - that consciousness
which understands
'samyaka hetu'
and 'mithya hetu' characteristics.
44. anusmriti - lit. 'to remember again and again or 'anunipa smriti', i.e.
proper rememberance
of that which is of benefit to the yogi in his
'sadhana', the ten kinds of the objects of 'anusmriti' are; 'buddhanusmriti', 'dharmanusmriti',
'samghanusmnn', 'sitanusmriti', 'labhanusrnriti', 'devaran-nusmrtu',
'kayagatatma-smrm',
'marananusmnti',
'anapananusmrm',
'upasamananusmnn'.
45. chitta-nirodha - cessation of the mind.
46. chaturtha-dhyana
- the last of the four 'dhyanas'
or 'dhyanachatustaka ' specified for a yogi, it has two parts; 'upeksa-vedana:
and 'ekagrata ' - feeling of detachment
and concentration,
all
'vitarka' (contradictions)
disappear
and 'detachment
becomes
totally refined during this meditation.
47. asattvas - non-true existence of beings.
48. Darika - daughter.
49. bahusrutl - scholarly, erudite.
50. ayonisa - perversion (of belief), wrong dharmas.
51. ajivakavada - belief in destiny and that both the learned and the
ignorant lead their destined
lives and moving through cyclic
existence and their cdukha ', it .believes neither in karma nor its
fruit, founded by Makkali Gosal, one of the six famous teachers
who were contemporaries
of Buddha; Makkali lived in a hut
behind 'Ietavana'.
52. ksetra-parisuddht
- purification,
sanctifying a (Buddha) - field,
(buddhatva'
is attained
through
'punya ' and
'jfiana '
accumulations;
Buddhas,
who do not enter 'sunyata'
after
fulfilling their vow of service to 'sattvas' earn a field (' ksetra ') for

125

GLOSSARY-III

which

is sacred

and

sanctified

with

divine

53. prabha - the gloss of divinity, aura.

54. parivara - the Buddha-family
of boddhisattvas,
'jinas ' divine
beings and deities who surround
Buddha or live in their own
different spheres like 'sukhavati'.
55. rnahabhoga
- having a large compass,
great enjoyment,
providing others with it.
56. pratimoksa samvara - the vow for the deliverance
of 'sattvas'
from 'sarnsara'.
57. aupalambhika - one who makes available, a donor, a giver.
58. pramrista - violated, afflicted with disease.
59. dana-pariyesthita
- lapses in giving.
60. parikalpita - imagined, fictionalised
with 'hetu' (cause) and
'pratyaya' (casual factor).
61. nisparikalpa - without 'hetu' and 'pratyaya' absolute.
62. vyakarana - 'vyakhya', exposition, explanation.
63. Dipankara - a bodhisattva.
64. anirnitta-vihara-paramata
- capacity to roam in 'animitta'.
65. avaivartika - not-returning.
66. mridu indriya - soft senses, gentle.
67. tiksana indriya - sharp senses.
68. sarnudachara - appearance, manifestation.
69. parisista - appendix,
residual; also name of a class of works
supplementing
sutras.
70. tyaga - renunciation.
71. rnahatyaga - great renunciation.
72. ati-tyaga - total renunciation.
73. gornaya-mandala
- 'mandala.' made of 'gornaya' or cow-dung.
74. mandala - circular disc, orb.
75. nirodha sarnapatti - the absorption state when there is cessation
of all dharmas.
76. visuddhatartarna
ksana - 'ksana' or 'visesa' is the experience of
'pararnartha
dravya' (the ultimate substance)
which is 'arupi'
(formless);
while 'jfiana ', Dinnaga
speaks of as "pratyaksa '
(manifest) and 'anumana ' (guess) as its two prongs, because a
subject is either 'visesa' (special) or 'sarnanya' (ordinary); 'visesa'
is the equivalent of 'ksana ', because it is that which is realised
through 'vivechana ' (analysis) and is free from all 'sarnanya '
(ordinary) cIiaracteristics.
77. dharrna-dhatu
- the true essence of things, the equivalent
of
'tathata', 'sunyata', 'bhuta-koti'.