Vimalamitra, Lozang Jamspal - The Stages of Meditation

The Stages of JMeditation by

Vimalamitra

·Introduction and Translation by Lozang Jamspal, PhD

ALL RIGHTS RESERVED INCLUDING THE RIGHT OF REPRODUCTION IN WHOLE OR IN PART IN ANY FORM COPYRIGHT.© 2000, BY LOZANG JAMSPAL PUBLISHE.D BY LADAKHRATNASHRIDIPIKA LEH, LADAKH 194101, INDIA FIRST PRINTING

ISBN- 81-901230-0-9 The picture on the front cover is of the Mother of Perfection of Wisdom, Prajiiapiramiti from a mural i!l Alc~i Sumtsek (gSum-brtsegs) temple, more than nine hundred years old, photographed by the author in 1994. © Copy right by Likir Monastery, 2000 The photograph on the back cover is a scene of Likir Monastery photographed by the author in 2000. The drawing of Yimalamitra by Mr. dBang 'dus '01 thang pa

Printed at ARCHANA, Ph.: 431·1992

A.carya Vimalamitra

Dedicated to Alex and Hideko Wayman

Acknowledgments In 1983-84 when I was at Nechung Drayang Ling, in Hawaii, Daniel Laine, Arm Jones, and Judy Graham

worked on this text with me, Daniel editing the draft and Arm and Judy typing it up. Several years later Jan Pressman typed it into the computer. Then:, recently, .I went over the English translation comparing it with the original Tibetan text, reworking the translation of some lines, and making many corrections. I also typed the Tibetan onto the computer, editing it into book form. Natalie Hauptman, PhD and Norman Guberman helped to re-edit this text. I am very grateful to all the foresaid individuals. Witho•.1t their kind help I could not accomplish even a short text. I ask that Vrmalamitra may bless all the people who helped me to accomplish all our goals for themsel,ves and others. I have also been forhmate to work with many patient and diligent people on many different translations and reading of Tibetan Buddhist texts. The followmg list is not exhaustive: Doctors Philip and Natalie Hauptman, Norman Gubern1ai1, Scott Hoyt, Irene. Geary, PhD, David Kittay, Ron Bogdan, David Cordell, Elia Smaiko,PhD, Serenity Young, PhD, Nancy Haynes and Mich~el Metz who taugh: me how to use Quark"" Express, David Dell, PhD, J\1arie Friquegnon, PhD, Arthur Mandelbaum, Noe Dir:nerstein, David Mellins, Susan Altabel, Michele Becker, and all other members of the Tibetan Classics Translators Guild of New York too numerous to mention, as well as so many others, which in my haste I have not been able to mention here by name.

Introduction

Introduction Acarya Vimalamitra came to Tibet in the turmultuous and chaotic period of Buddhist: teaching following the departure of the great master Padmasambhava to Copper-Colored Mountain in the southwest and tragic deaths of the Venerable abbot Santarak~ita and then of his learned disciple Kamala:5ila. In accordance with an ordinary historical sense dt is stated in the most ancient book of records, the sBa bzhed zhabs btags ma, that Santara~ita arrived in Tibet and tried to teach Buddhism there, but people were superstitious and believed in the spirits and ghosts. King Khrisrong IDe btsan (according to Tun-huang documents he was born in C. E. 742 and passed away at age 69.) then offered gold to Santarak~ita and asked him to "please return to Nepal until I have s~cceeded in making people believe in the Buddha Dharma. When people have calmed down, then, would you please come back here to teach the Dharma." The King sent some people to Mang yul (Western Tibet bordering Nepal) to bring back Santarak~ita. Santarak~ita advised them to invite Padmasambhava. Pad1pasambhava came to Tibet and tamed the spirits and ghosts. He gave teachings to King Khrisrong .Jpe btsan bestowing upon him the Guhyasamaja initiation. Padmasambhava did not complete his teachings to the King, leaving that for Vimalamitra to do. Padmasambhava, Santarak~ita and King Khrisrong IDe btsan are known as Khan slob chos gsum, the Triad of Abbot, Teacher and Dharma King, respectively."

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Vimalamitra's Stages of Meditation

A.carya Santar~k!?ita was responsible for building the wonderful temples of bSam yas (Sam ye), encouraging young Tibetans to become monks, and promoting the study of Sanskrit and translation of Buddhist literature into Tibetan. However, older people had difficulty learning Sanskrit. Therefore, the A.carya himself studied Tibetan and taught Dharma in Tibetan. As a result, these people did not need to study Sanskrit. But not only that, he praised the Tibetan language, saying, "Tibetan is the emanation bodhisattva's langua~e. It, therefore, has the ability to hold Dharma." The A.carya invited twelve monks from India and encouraged them to study Tibetan. A.carya Santarak!?ita passed away in his nineties in an accident, having been kicked by a horse. According to his final request his disciple, the learned monk Kamalasila, was invited by King Khrisrong IDe btsan to defeat the Chinese meditation-master Hvashang in debate and eliminate his influence in Tibet. Hvashang emphasis was only on meditation, discouraging many people from studying Dharma. After Kamalasila defeated. the monk Hvashang in debate, the Chinese monk went back to China. King Khrisrong IDe btsan was delighted by this outcome. and told all his subjects to study and practice Dharma. The King treasured his first Tibetan monk saying, "You are my precious jewel." He appointed many Dharma teachers and arranged provisions for the Dharma studies.

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Important Questions The King- asked Kamalasila to put into writing the method by which the Dharma of selflessness is ascertained by studying, pondering;, and meditation. As a response to this request, Kamalasila composed the first Bhilvanakramas _and presented a copy to him. The King studied this text and was delig;hted with its meaning. If one wants to practice Dharr.:t.a in one single sitting session, how should one do it? ln response to this question, Kamalasila composed the second Bhilvanakramas. What is the z;esult of this kind of meditation? In response to this he composed the third Bhilvanakramas showing the result of meditation, while alSo refuting the philosophy of Hvashang. In order to respond to doubts and refutations concerning these three books, he composed Madhyamalok (Light of Central Philosophy) demdnstrating the bodhisattva view through reasoning and scriptures. Unfortunately, Kamala:5ila was assassinated by some disciples of the Hva8hang, and the important work of the study and translation ofthe Dharma fell into chaos. The King, mor~~over, was unsatisfied with the incomplete Dharma teachings he had received from Acarya Padma;:;ainbhava [sBa. p. 114], and desperately required an able Indian teacher to continue the important work started by the three Indian predecessors. He s~nt i:hree trusted, Tibetans Lotsabas (translators) with letters and lots of gold to the Indian king Dharma Candra, requesting him to send Acarya Vimalamitra to tibet to complete this work. [Khetsun Sangpo p. 539].

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Vimalamitra's Stages of Meditation

After Vimalamira arrived in Tibet the teachings and translations were resumed under his guidance. King Khri srong lDe btsan received from him the rest of Dharma teachings that were lacking from Acarya Padrhasambhava. He translated the rest of the thirteen texts of the Eighteen Esoteric Instructions of the Mental Class, with the help some Tibetan scholars. The first five texts had been previously translated by Vairocana. According to Dudjom Rinpoche's History (p. 555), Vimalamitra spent thirteen years in Tibet. He then went to the Five-Peaked Mountain in China. He is thought of as being an emanation of Maftjusrt. Vimalamitra wrote eight treatises, which are preserved in the Tangyur (bsTan 'gyur) collection. This present text is one of them and is found in the bsTan 'gyur, dbu rna section volume "A" folio 397a to 419a. It has only the Tibetan title, Rim gyis 'jug pa'i sgpm don. The Sanskrit title Kramapravesikabhavanartha seems to have been reconstructed by the cataloguer according the meaning of the Tibetan title. It can be rendered in English ·as the Stages of Meditation, written as a short form of the three Stages of Meditations of Kamalasila. Instead of three different texts, Vimalamitra condensed the meanings into one single text. In order to demonstrate their humbleness both authors said, "I am like a blind person who doesn't know a lot about the meditations of quiescence and insight, but relying upon perfect words of the Buddha I explain it." This and many other similar sentences are found in the texts of Kamalasila' s three Bhavanakramas and Vimalamitra's Stages of Meditation. Both

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authors demonstrate their statements through the citation ofscriptures. In Kamalasila's three Bhavanakramas forty-seven different texts are quoted or mentioned, and in Vimalamitra's Stages ofMeditation fortyone. Most of the texts cited have only one quotation, but some texts have several quotations. Some. quotations by both authors are identical, but many others are from different sources. Both authors cite quotations from Nagarjuna~s workE. only as an exegetical source. Kamalasila uses several quotations from Nagarjuna's Sutrasamuccaya. Vjmalamitra cites several quotations from Nagarjuna's Sixty Verses.

The-Stases of Meditation

Reverence to Manjusri the Youth One who wishes to dispel obscuration and quickly achieve omniscience should concentrate on achieving quiescence and insight, thereby generating the altruistic mind. I, like, a blind person,' cannot demonstrate this, but relying on the words of Buddha and other scriptures, I will explainit. By right cultivation of quiescence and insight, nonconceptual intuition arises. Through the arising of this [nonconceptuality], one can abandon all·obscurations and attain omniscience that is the result of the longtime practice of quiescence and insight. Therefore, one should strive for quiescence and insight. If there is no cause, there will be no result. For instance, if there is no seed, there will be no sprout. From an incorrect cause, a correct result cannot occur; for example, one cannot obtain milk from a cow's horn. Similarly, as a result of not practicing the CO!Ilplete practice of it, one will be unable to achieve the state of omniscience as its result. For example, with a seed, if there is anything lacking, the correct result cannot arise. It is stated in the Council of Doctrine (1): One who wants to train according to my teaching should strive t·o achieve quiescence and insight. Therefore, a practitioner should develop quiescence, insight, and a wish to aitain enlighterunent. For example, if one dwells in a house of precious crystal glass, one can clearly see all that is outside as well as

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inside the house. Similarly, if one dwells in the state of nonconceptualization, one can see the reality of all things. It is certain that the purification of all obscuration and the achievement of omniscience is dependent upon causes; therefore, one should contemplate nonconceptualization. As one who reaches the top of a lofty mountain can see almost all the surrounding places, similarly, one who dwells in the state of nonconceptualization can see,all things without obstacle or impediment. Therefore, one should contemplate on quiescence and insight. It is st~ted by the Noble Nagarjuna [in Sixty Verses](2): Those whose minds are beyond [clinging to] existence and nonexistence, thoroughly contemplate the profound meaning of the nonapprehending condition. [v. 2] It is also stated in King of Meditation (3):

Those who realize the selflessness of things, contemplate this realization. It is the only cause· whose result is liberation. Any cause other than this cannot bring peace. In Unraveling the Intention (4)] the Lord said: If one contemplates on quiescence and

insight, one will be liberated from the bondage qf affliction and the bondage of identity.

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Therefore, one who wishes to abandon all obscuration should meditate on quiescence and insight. Through the power of quiescence, one's mind will not stray from its object like a candle in a windless place. Through insight, as a rising sun dispels darkness, one can correctly realize the reality of things, achieving the correct realization of ultimate reality and eliminating all obscuration. Meditators who contemplate only quiescence can suppress defilement but cannot dispel obscuration. Without the rising light of wisdom [of selflessness], there is no possibility of thoroughly destroying these propensities. It is said in Unraveling the Intention:

Meditation suppresses defilement and wisdom completely destroys propensity. Also in King of Meditation: Although one may meditate in that way [without insight], one cannot destroy the perception of self which again, like the meditation ofUdraka, brings forth defilement and confusion. (ch. 9, v. 36) Only one who realizes and concentrates on the selflessness of things· will achieve the cause of liberation. Any cause other than thi:; cannot bring peace. [ch. 9,v. 37]

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It is also stated in Bodhisattva Precepts (5):

There are those who have not heard about the discourses of the Bodhisattva precepts or the holy Dharma precepts and are satisfied with meditation alone. Because of their conceit, they will descend in the cycle of lives and will not be liberated from birth, old age, disease, death, sorrow, lamentation, suffering, agony and agitation. Nor will they be liberated from the life cycle of the six migrations, nor the aggregate of suffering. In regard to this the Tathagata has declared, those who study in conformity with other [teachers] will be liberated from old age and death. [Cited also in 3rd BJuivaakrama]

Thus one who wishes to completely abandon all obscurations and achieve a pure knowledge of reality should first become absorbed in quiescence and then contemplate on wisdom. Also it is stated in Heap

of Jewels (6): Practicing morality, one can achieve meditation. Achieving meditation, one should concentrate on wisdom. Through wisdom one achieves the pure knowledge of reality. In this pure knowledge morality will be perfect. In Cultivating Faith in the Great Vehicle (7) it is declared:


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Youth of a good family, if one does not possess wisdom, I cannot say he or she has faith in or has in any way entered into the great vehicle. You of good family, one should realize that whatever familiarity and faith one has in the great vehicle is the effect of contemplation on reality with an undisiracted mind. Through mere insight without quiescence, the mind of the meditator is not steady, but is eailiy distracted by objects, like a burning candle flickering in the wind. The meditator will not have the clear light of real knowledge. Therefore, one shpuld practice equally both quiescence and insight. 'For this reason it is said in Great Nirvii1Ja (8): Although they have great [levels of ] meditation, the disciples do not see the clan of the Tathagata because they lack wisdom. The Bodhisattvas see it, but not clearly, because although they have great quantities of wisdom, they have small amounts of meditation. The Tathagata sees all, be.:ause he possesses equally both quiescence and insight. As a lit candle burns steadily where there is no wind, through the power of quiescence, the mind cannot be disturbed by the w:lnds of thought. Through insight, the meditator abandons the net of wrong view; therefore, his mind cannot be disturbed by others.

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Vimalamitra

As it is declared in the Moon.,;Lamp Scripture [different name ot the King of Meditation] (9): By the.strength of quiescence [the mind] will not be disturbed; by the strength of insight it will be like a mountain. A meditator wishing to know all sorts of defilements and to su.ppress them should strive for quiescence and insight. As it is declared in Teaching of the Two Truths (10): "Manjusrt, how does one realize and overcome defilements?" Manjusrt: "Devaputra, when one realizes through unobscured intuition of reality, [from the ultimate viewpoint] that the defilements are absolutely void, signless, nonexistent and intrinsically natureless, then, Devaputra, one actually realizes defilements. For instance, Devaputra, when one eliminates the cause--the vicious snake-the snake's poison no longer exists. Similarly, Devaputra, if one realizes the cause of defilements, one will thoroughly stop them." Devaputra: "Manjusrt, what is the cause of defilement?" Manjusri: "Although all things are actually unborn, unoriginated, nonexistent and noncharacterized, [an ordinary person] has conceptualization concerning them. This is the cause of defilements and so forth."


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Therefore, one who :is not deluded about things and has realized the state of reality can thereby conquer and dispel all obscuration. It is certain that this process can be successful through reliance ori. quiescence and insight. It is not possible by any other means. Therefore, a meditator should strive for both quiescence and insight. One should give rise to the spirit of enlightenment. There are two kind~: Q,f the spirit of enlightenment, the spirit of conventional reality and the spirit of ul~iJ::nate reality TheSpirit of Conventional Reality Since the conventional spirit of enlightenment is that of engendering compassion for all beings, one undertakes the Bodhisa·ttva vow to deliver all sentient beings from ~mffering, and achieves Buddhahood for their benefit. This is the first stage of the spirit of enlightenment. The Bodhisattva vow, according to the ritual demonstrated in the Teaching on Bodhisattva Ethic Chapter, should be taken from a person who already posse:5ses and is experienced in it. If one cannot find such a suitable person, one should visualize the Buddhas and Bodhisattvas, and conceive the spirit of enlightenment, as did the noble Manjusri when he was a king named Ambara. One should then strive for the realization of the spirit of ultimate reality. The Spirit of Ultimate Reallity The spirit of ultimate reality is supermundane, free from fabrication, lucid in 1he state ·of the absolutely

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real, as immaculate and immovable as a candle that burns continuously when set in a windless place. It is st_ated in the Vairocana Enlightening Tantra (11):

Having abandoned all conceptions, enlightenment has the characteristic of sky. Again, in the same text: Guhyapati, not even a subtle entity exists, nor is .it apprehended. Therefore, it is called the unsurpassed enlightenment. It is also described .in the Moon-Lamp:

The Lord has shown that within the essence of enlightenment, not even a subtle entity, nor even the name of a subtlety exists. Ultimate enlightenment is the Truth Body. The realization of this should be dependent upon careful practice of contemplation on quiescence and insight over a long period of time. It is taught in Unraveling the Intention: Maitreya, one should realize that virtuous things and all the mundane and supermundane blisses of the disciples, Bodhisattvas and Tathagatas are the result of quiescence and insight. All meditations are included in quiescence and insight; therefore, yogins must always cultivate them.


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It is said in the same text:

One should know thc:tt all of the many kinds of meditations done by the disciples, Bodhisattvas, and Tathagatas are included in quiescen<:e and insight. The conception to attain enlightenment results in very great merit, as is :;tated in Questions of the Heroic Youth (12): If the conception of enlightenment had a form, it would fill the whole realm of

sky and qecome even greater than that. It is also said in the Array of Trees (13):

0 youth of a good family, the conception of enlightenment is the seed of all the Buddha's virtues. Even if this conception of enlightenment is not applied in practice, it will still have a bright, meritorious result in the world. As .it is stated in Liberation of Maitreya (14): Youth of a good family, even a broken diamond outshines all kinds of excellent gold ornaments, and without losing the name diamond, continues to dispel all poverty. Similarly, youth of a good family, although the diamond ofconceiving of enlightenment may not be perfectly practiced, it still outshines the gold ornaments of the disc:~ples and the self-

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enlightened sages, and does not lose the name of Bodhisattva as it dispels the poverty of s~sara. [Quoted also in Si~asamuccaya]

It is also said in InstruCtion to the King (15):

0 Maharaja, you have many duties and activities. Therefore, if you cannot practice completely and constantly the perfection of giving as well as up to the perfection of wisdom, you should continuously hold conviction, aspiration, faith and interest in the fully perfect enlightenment, even as you go, stand, sit, lie, wake,_ eat and drink. Always remember, contemplate and concentrate on it. You should also rejoice in the root of virtue performed by the Buddha, Bodhisattvas, disciples, ordinary people and yourself in the past, present, and future. [Quoted also in Si~iisamuccaya]

Therefore, one who wishes to achieve omniscience should conceive enlightenment. The yogi who wishes to achieve quiescence and insight should rely, from the outset, upon the causes, the prerequisite which produces them. The Prerequisite for Quiescence What are the prerequisites which produce quiescence? Dwelling in a suitable place, less desire for worldly objects and contentment, abandoning nega-


tive activity, right morality, and eliminating discursive thoughts such as attachment and so::forth, are all prerequisites to developing quiescence. The five characteristics of a suitable place for meditation on quiescence arE·: 1) a place where one can easily find clothes and food; 2) where there is .no wicked person or enemy; 3) where no contagion exists; 4) where a companion lives who is endowed with morality; and 5) a place where few people gather in the daytime .and there is little noise at night. What is less desire fo:~ worldly objects? This is rec.ognized as being a diminishing attachment to the feeling of superiority, less de~:ire to possess great quantities of clothing, and so forth. What is contentment? Contentment is being satisfied with what one receive~. such as inferior clothing and so forth. What is abandonment of excessive activities? This is the restraint of negative activities such as pursuing inappropriate business activities, being excessively gregarious with either monks or laymen, practicing medicine or astrology [for one's own profit], and so forth. What is pure morality? This concerns the keeping of the two precepts [the ·:me of individual liberation (Skt. priitimok§a) and the other of the Bodhisattva]. Offenses may be against the precept of a natural law. or against the precept of institutional law. One should not violate these precepts, but if a precept is car.elessly broken, one should feel regret and quickly renew it according to law.

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In the precepts of the disciples, some offenses are

stated as being incorrigible. However, if one has repentance and determines· hot to break the precept again, or, if one contemplates on the realization of mind's lack of intrinsic nature through which the action was committed, or contemplates upon nature of things lacking of intrinsic nature, one's morality can be made pure again. This is the only pure morality and can be understood according to Dispelling the Repentance of Ajatasatru (16). In this way, one should eliminate repentance [for nonvirtuous actions], and strive for meditation. Also, contemplating that from desires arise many faults in this and future lives, one should abando:r:t conceptualization concerning these desires. All worldly things, beloved or not, have the characteristic of perishability and· impermanence; therefore, since separation is certain, what would be the use of being attached to them? Thus contemplating, one should abandon all conceptualization. The Prerequisite for Insight What is the prerequisite for insight? In order to achieve insight, it is necessary to rely on a holy person, seek to study much, and use correct contemplation. What c!oes "relymg upon a holy person" mean? This means that one should carefully follow the instructions of a person whose qualities include having much knowledge and lucidity, compassion, and patience for hardship. O~e should seek to study as much as one can with such a [qJ.Ialified teacher]. What does "seek to study much" mean? This means respectful and intensive study of the definitive


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and provisional meanings o:f the twelve sections of the Lord Buddha's teachings. A~; is stated in Unraveling the Intention: Not learning the teachings of a holy person in accordance with one's wishes is an obstacle to insight. The same text also says: Insight arises from the cause of right views, which are the result of study and contemplation. The Question ofNarayal}a (17) explains: One who ha~ the abil1ty to study will develop wisdom, and one who possesses wisdom can pacify defilements. [Quoted also in Sik?iisamuccaya.]

What is correct contemplation? This is the contemplation of the Bodhisattva who, with a very good understanding of the definitive and provisional meanings of the scriptures, will have no doubts about.them, and thus ther.eby the meditation will be certain. Otherwise, riding on the swinging rope of doubt, there will be no certainty, and, like~ a traveler at the junction of two roads, one cannot decide which way to go. A meditator should eat the proper amount of food, but give up meat, fish, and so forth and be harmonious, not disharmonious. One should complete one's work and cleanse oneself before sitting down to meditate in a peaceful and comfortable place where

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there is no enemy or violence. One's thoughts should be: "I will place all sentient beings in the seat of enlightenment.".Thus, one will develop great compassion·: the thought of liberating all sentient beings from suffering. Paying homage to the Buddhas and Bodhisattvas of the ten directions with the five limbs of the body [touching the ground], one should place in front of oneself, or wherever is suitable, images and paintings of the Buddhas and Bodhisattvas, praising them and making offerings of whatever one can. One should then confess one's nonvirtuous actions and rejoice in the virtuous actions of other sentient beings. Sitting on a comfortable seat in the cross-legged full lotus position as that of the Lord Vairocana or in half lotus position, whichever is suitable for one, the meditator should then contemplate the mind. One's body should be straight from nose to navel, arms in equipoise position, head neither too low, nor too high, nor leaning to one side. With eyes neither entirely open nor closed, his sight should. be on the tip of his nose. One's teeth and lips should be held in a natural way, with tongue set behind the upper teeth. One's breathing should be relaxed in 'a spontaneous way, not noisy or rough. Definitiort of Quiescence One should first practice quiescence meditation, which is recognized as being a mental state endowed with clarity that has eliminated the distraction of outer objects, and has an enthusiastic tendency for the continual sp~ntaneous contemplation of a spiritual image.


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Definition of Insight When quiescence comprehends reality, the resultant analysis or examination of reality is insight. As is stated in Cloud Jewel (18): One-pointedness of mind is quiescence, and thorough analysis is insight. Therefore, the Lord has declared four kinds. of objects for meditators: 1) the nondiscerned image; 2) the discerned image; 3) t~e reality of things, and 4) the perfect accomplishment of the goal. Through quiescence, the meditator will develop conviction about the image of all natures, the body of the Buddha and so forth, and this is called the nondiscerned image. In this meditation, there is no discernment about the meaning of reality; therefore, it is recognized as a nondiscerned. image. In order to realize the meaning of reality, the meditator then analyzes with insight whatever he has heard or grasped, therefore this is called the discerned image. Having conviction in whatever is heard and grasped, the meditator wil.l then, through insight, compre~nd, examine, or .discern this image in order to realize the meaning of reality. In this case, the only characteristic of insight is the discernment of the reality of the image; therefore, it is recognized as being the discerned image. In this way, the meditator may precisely realize the nature of the image, as it is. For example, when one examines the reflection of or\e' s face in a mirror, one can detect the quality of the 'face, see a spot and so

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forth. In the same way, when one realizes suchness through the characteristic of phenomena, one understands the reality of things. Therefore, the first stage of the Bodhisattva is called the comprehension of the reality of things. Similarly, like the use of medicinal elixir, through the path of meditation a practitioner may momentarily transform [their defiled state of mind] into the thoroughly pure state on the remaining stages of the path of meditation. ·When the attainment of the goal, which has the characteristic of abandoning all obscuration, is accomplished, then the intuition on the stage of the Buddha is manifested. What does this proc.ess demonstrate? It demonstrates through .the practice of quiescence and ins-ight meditations that one may thoroughly accomplish the goal of abandoning all obscurations. This alone is the state of enlightenment. Therefore, one who wishes to achieve enlightenment must practice quiescence and insight meditations. If one does not practice these, one cannot realize the reality of things and will be unable to attain the perfect goal. The meditator should then practice quiescence meditation by first placing his or her mind on an image of the Tathagata which has been seen or heard about. The body of the Tathagata emanates a refined golden htie, is adorned with the auspicious characteristics and marks, dwells in the assembly ofdisciples, and practices through various means for the benefit of sentient beings. Constantly contemplating this, the meditator should generate an interest in obtaining its


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virtues and should meditat~~ on his image until dullness and restlessness cease, and·the meditator can see the body glowing clearly as if sitting in front of fire. It is stated in King of Meditation: The body of the Lord is very splendid with a golden-like complexion; one who places his or her mind on this object is stated to be a Bodhisattva in equipoise .. The meditator should then cultivate insight by contemplating that the body of the Tathagata does not come from anywhere, nor does it leave for anywhere. It is void of intrinsic nature. It does not [grasp at] I and mine. Similarly, all things are void by their intrinsic nature. They are devoid of coming and going, like a reflection. They lack the intrinsic nature of existence and so forth. Having contemplated in this way, without discerning or verbalizing, the meditator should meditate on reality with single-pointed mind, and sit as long as he or she wishes. This meditation is explained in Meditation of the Present Buddha Manifesting (19). From the same text, one should learn the meritorious results of this meditation. The meditator should also analyze in this way: "Do I properly hold the apprehending object? Do I fall into dullness? Is the mind diHtracted by outer objects?" If the meditator is overcome by drowsiness or sleep, he should contemplate a very pleasant thing such as the Buddha's image, the twe~lve deeds of the Buddha, or dependent origination. Thus, dullness and drowsiness will be dispelled.

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If one's mind is addicted [to defilements and deeds], or there is a possibility of it becoming distracted by previous addictions, and it cannot contemplate the meaning of reality, the meditator should consider that all conditioned things are impermanent, suffering, and so forth; that the inside of the body is impure in many ways; and that outer objects do not last. None of these are reliable because they are not permanent. Therefore, one should think of the nature of things and stop being distracted by them. When the meditator is not dull or restless, his or her mind will spontaneously perceive its object. At that time, one should lessen effort and cultivate equanimity. In brief, with the rope of mindfulness and watchfulness, the meditator should tie the elephant of the mind to the pillar of the perceived object. Having done this, he should remain in the state of quiescence and discern reality with wisdom. One should also know that quiescence alone is not sufficient to see the truth.

The Ultimate Reality What is the ultimate reality? Ultimately, things are without intrinsic nature. The person, the five aggre·gates and all attributed things· are devoid of their intrinsic nature. How may we realize this? We may realize it by wisdom, and not by any other means. As it is stated in Unraveling the Intention: Avalokitesvara: "Lord, by what can a Bodhisattva realize things' lack of intrinsic nature?" The Tathagata:


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"Avalokitesvara, a Bodhisattva can realize things' lack of intrinsic nature by perfect wisdom." Therefore, one should remain in quiescence and cultivate wisdo:rn. The meditator should analyze thus: The self [atman] is not perceived to exist apart from the aggregates, elements and sense media. A self does not have the characteristic of aggregates and so forth because the aggregates and so forth have the characteristics of impermanence and plurality whereas, in accordance with the doctrine of the nonBuddhist schools, a person has the characteristic~• of eternity and oneness. This is a false statement lacking realizatipn of the real nature of the self. But a self must have the characteristics of oneness or manyness; there is no other way of existence apart from these. So, one should contemplate the [concept of the] worldly "I and mine" as merely being erroneous. The selflessness of things should also be cultivated in this way. In brief, 1:hings mean. the five aggregates, the twelve sense media and the eighteen elements. From the ultimate viewpoint, the aggregates, the sense media and the elements.Jthaat are matter do not exist apart from the characteristics of mind. If we split them into atoms and analyze the atoms, no other essence can be adhe:red to. Thus, it is stated in Visiting Larrzka (20): Having analyzed substances down to atoms [and beyond], one no longer

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apprehends their form. The presenta;. tion of mind-only cannot be realized by an inferior view. [Ch. 2. v. 126]

However, from beginningless time, we have been mistakenly attached to form and so forth. So for ordinary people, the mind, like a form in a dream, appears in the aspect of the form of an external object, but from the ultimate viewpoint, apart from mind, form and other objects do not exist. This is the way one should examine it..It is also explained in the same text: External forms do not exist; it is [only] one's own mind that appears as external forms. [Ch. 10; v. 489]

And again in the same text: Relying upon the mind alone, one should not apprehend external objects. Perceiving suchness, one must go beyond the mind. [Ch. 10. v. 256]

Havmg gone beyond the mind alone, one must go beyond nonappearance. Thus will the meditator, abiding in nonappearance, perceive the greater vehicle. [Ch. 10. v. 257]

In ultimate reality, external objects do not exist. Similarly, the mind also cannot appear as an external


21

object. Why? Because if external objects have the nature of mind, the objects would also have the nature of cognition, or if the cognition has the nature of form, then the mind cannot be cognition. Likewise, if the objects have many varieties,. the mind also would have many varieties, or like the mind, the objects would not have varieties, furthermore, like the mind, the form also wo.uld not be visible. If there are not external objects and mind alone appears as an external object, then the object could occur anywhere, according to its aspects of form and colour, just as one thinks of or wishes it. Or, if .one reduces a form down to atoms and also destroys the .atoms, then nothing would exist. In this way, the mind also would not exist. Therefore, it is not possible for the mind to appear as an. object. Consequently, subject and object, as well as all apprehensions, are similar to dreams. The Doctrine of Mind..:Only The mind-only doctrine states: "From·beginningless time, one apprehends mind as form, so, through the ripening of a propeiJ.sity, the mind appears as form, and so forth." But this is net right. An object does not exist from beginningless time. Therefore, the existence of a propensity is not logical. The Buddha states] in the Ten Stages (21):

The three realms are mind-only. And also in the Visiting Lanka: External objects do not exist, but one's

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own mind appears as external objects. [Except for the word "object" it is identical to ch. 10, v. 489)

The Doctrine of Voidness These explanations of mind-only [these two quotations above] are for the refutation of the existence of things in ultimate reality, and for the benefit of disciples [at different levels of realization]. Therefore, as object~, form and so forth, are false, similarly mind is also fah;;e, because apart from form and so forth mind would not exist. As there are varieties of external objects and so forth, they cannot have an intrinsic nature of oneness or manyness. In this way, the mind also cannot have the nature of oneness or manyness because it does not exist [apart from the external objec.ts and so forth]. Therefore, mind has only the characteristics of dependent origination, illusion and so forth. Similarly, like the mind, one. should consider that all things also have only the characteristics of dependent origination, illusion and so forth. Thus, if one with perfect wisdom analyzes the intripsic nature of all things, one does no perceive all things. One does not apprehend the past, present and future. It is also mentioned in Cloud Jewel (22): Thus, one·who is skillful in [discerning] flaws should cultivate meditation on voidness which is free from mental fabrication. Through intense meditation on voidness, one who seeks the essence of


23

those things in which his mind indulges and delights, will realize the voidness of those things. Similarly, if one searches jthe mind,one can also realize the voidness of mind also itself. From the ultimate viewpoint, one who seeks the realization of mind can realize its voidness, and through thfs realization, can enter into the meditation of signlessness. [Quoted also in3rd Bhavanalcrama.]

Therefore, all things subject and object, and so forth, are void in their intrinsic nature, like a mirage and so forth. However, the discernment of the dependent origination of this and that is conventional. Therefore, it is stated in the Visiting LarJ1-ka: The origination of thlngs is conventional, but ultimately, the-re is no intrinsic nature. And in the Charming Expamion (23): The Sakya prince who had seen the lack ofintrinsic nature of dependent origination of things, and hc:td possessed the sky-like mind, was unmoved by the sight of the deceitful devil and his army. (ch. 21, v. 24) It is stated in the Jewel Torch (24):

That which arises from conditions does not arise in its intrins.ic nature. The

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Truth Body is the body of the Conquerors; it is superb and e~sts always, like space. Relying upon this, one can accomplish the process of Dharma practice. It is also mentioned in Light Ornament of Entering All Buddha Fields (25):

One who realizes the essence of all things does not fabricate anything, because all things are produced by causes and conditions. That which is produced by causes and conditions is, in ultimate truth, not produced. Noble Nagarjuna also said (in the Sixty Verses): That which has dependently originated cannot arise in its intrinsic nature. That which has not arisen in its intrinsic nature, how can one say it has arisen? (v. 20)

One who conceptualizes the intrinsic originating of even a very subtle thing, that unwise person cannot realize the meaning of conditional arising. (v. 13)

Thus, there is no intrinsic nature from the viewpoint of ultimate truth, and the dependent origination of the conventional truth is merely a magician's illusion. It is stated in the Visiting LaJ!lka:


25

The origination of things is conven tional, but ultimately there is no intrinsic nature. That which is mistaken about things' lack pf intrinsic nature is accepted as the conventional. (ch. 10, v. 429)

Thus, the lack of intr:insic nature is the intenqed point of the Buddha's teaching. Therefore, ultimately, it is not correct to say that things are born from self, other, both of self and othe~. or without cause. Things do not arise from themselves or others. Things cannot arise from the~mselves. If things originate from themselves, do the ah·eady originated things, or the nonoriginated originate? If one says that the already originated things originate, this is incorrect because the things already have been e~.tablished. If already originated things could originate, then, A nonoriginating never be happened,it endles::;ly become originating. If unoriginate things could originate, then such things as a rabbit's hom, a parren woman's child and a sky flower would be possible. to arise. Therefore, things do not originate from themselves, and cannot arise from others. If thing~• could arise from others, then there would be the pr.oblem that anything could arise from anything. Things cannot originate from both self and others because of the problems mentioned above. Also, things cannot arise without cause, not depending on anything, because things would be arising all the time. In this case without depending on cause, things would be unconditioned, then, there would be

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the problem of being eternal which would result in chaos, because ali efforts to accomplish one's goal would be useless. In this way there is no validity to the arising of things. Therefore, there is no possibility of things arising. The expression of the arising of things is only conventional. Ultimately there is neither Buddha nor nirvfu:ta. In that case it is needless to talk about any other things.Thus one should discern. As it is said in the Transcendence of Wisdom (26): Subhuti, even the Buddha is, like a dream and an illusion; even nirvfu:la js like a dream and illusion, and if there were a thing far better than nirval)a, that too, would be like a dream and an illusion. [A similar statement in the Eight Thousand Lines, Sanskrit version, Darbanga, p. 20. Tib. Tog Palace Kanjur, folio 31b.]

1. Placing the Mind in Meditation Therefore, ultimately, everything, composed or uncomposed, is nonexistent [in its intrinsic nature]. One should meditate thus . .2. Continuing the Meditation In this way, anything that is conceptualized is based on a

rionexistent.Besides this, there is nothing else to be discerned. So, one should remain luminously meditating on reality without exertion, spontaneously active in the nondiscerning state of mind, without investigation, analysis or criticality. Remaining thus, one should strive for nondistracted continuity of [meditative] mind.


27

3. Re-placing the Mind in l'llieditation If one's mind becomes distracted toward extemai objects, one should examine the nature of mind, and when the distraction ceases, one should again contemplate on the very exact focu:;ed object. 4. Thoroughly Placing the l\1ind in Meditation One should place the mind into nonconceptualization of fabrication. It not remain on form, and so forth. If one examines with wisdom the intrinsic nature of things, one will not apprehend anything, and will then become the meditator of perfect wisdom. 5. Cultivating Interest When one's mind has no interest in meditation, one should seek the virtues of meditation, and should cultivate delightful interest in it. 6. Stopping Distractions By seeing flaws in a distraction, one should stop unwillingness [for meditation], 7. Ceasing Distraction When drowsiness or sleep inhibit the mind and cause lack of clarity, one should contemplate a very pleasant thing such as an image of the Buddha, dependent origination or the Twelve Deeds of the Buddha. Distraction will then cease, giving one a firm contem...: plation of reality. In the same way, due to desire for previously addicted objects when one's mind has been distracted or about to be distracted, one should contemplate impermanence and so forth and discard whatever is qmsing it, one should stop distraction.

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8. Forming One Pointedness Then one should strive for the mind to .spontaneously return to the very focused object. 9. Forming Equanimity Dullness or restlessness occur when the mind does not remain on reality, and hence there is no quiescence. When the mind concentrates onreality clearly, evenly and spontaneously, there is neither dullness or restlessness, and the meditator, by relaxing, should establish equanimity. At that time, he has accomplished the path of the unity of quiescence and insight. Sometimes, when meditating on insight, one's wisdom may become excessive, and one's quiescence may become sparse. This causes· the mind to vibrate like [the flame of] an oil lamp in a blowing wind, making the meditator unable to perceive reality. At this time, one should cultivate quiescence. When there is too much quiescence, one is unable to see reality clearly, and one islike a person who. feels sleepy. In this case, one should cultivate insight. Like two yoked bulls working together, whe~ both quiescence and insight have united and turned evenly upon reality, one should remain iri. meditation without movement for as long as the body and mind are comfortable. The Obstructions to Meditation In brief, all meditations have six obstructions: laziness, forgetfulness of the object, dullness, restlessness, noneffort and needless effort.


29

As antidotes to thel:.e, one should cultivate the eightfold course: faith,asp:~ration, effort, clarity, mindfulness, observance, awareness and equanimity. The first four of these are antidotes to laziness. Through faith in meditation, one has confidence. Through confidence the meditator can develop aspiration. Through aspiration exertion can be developed. Exertion makes body and mind flexible and energetic. In this way, faith and so forth become the antidote to laziness. Therefore, one should cultivate these things. Mindfulness is the antidote to the forgetting of the object. Alertness is the antidote to both dullness and restlessness. Having recognized these two through alertness, one can then eradicate them. When dulliless and restlessness occur, if one does not make an effort to stop them, this is a fault. Therefore, as an antidote t·:> this, one should cultivate awareness. But when dullness and restlessness have ceased a:ud the mind is in equipoise, and still further effort is made, then mind will become distracted. When dullness appears and no effort is made, then, because of the lack of insight, mind will be totally blinded. Therefore, one l:hould stop mental dulliless and restlessness and cultivate equipoised equanimity. Then, without any movement>. the meditator should sit concentrating on reality for as long as one wishes. If an occasional obstacle to the body and mind occurs, one should examine: all worldly things and realize that all of them are like an illusion, a d.ream, and a mirage, a reflection of the moon in water, and hallucination. As is explained in Entering Nonconceptuality (27):

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[In an equipoise state] through exalted knowledge uf reality, one sees all things are as the sphere of sky, and through the subsequent knowledge froin this equipoise, one sees all things are as an illusion, a mirage, or a reflection of the moon in water. [Quoted also iii the 3rd Bhlzvanakrama.]

Upon realizing that cyclic existence is like an illusion, one must develop great compassion for all sentient beings. One should think thus: "As sentient beings have childlike minds, they do not realize the profound na~re of things. They have assumed things to be really existent that have been peaceful from the outset. Having been deluded in this way, they have accumulated a great variety of deeds and defilements which result in their wandering in cyclic existence [and experiencing all of its sufferings]. Therefore, I must help these sentient beings to realize the profound nature of things." After this contemplation, one must rest. Then, in a similar way, one should enter into the meditation of the nonappearance of all things. If the mind becomes qiscouraged, one should relax and again resume the same meditation. [When one is in meditation retreat] such a process should be done for three hours, or one and half, or one hour, or as long as one can sit in meditation. Then one rna y rise from meditation, or, if one wishes, without disturbing the crossed legs of the lotus position, one may contemplate thus:


31

"From the ultimate point of view, all things are unoriginated, but becam;e of a conglomeration of various causes, when they are not analyzed, they appear as pleasant objects. As a result [one's philosophy] will be neither repudiating nor reifying. 1VV'hen one analyzes things with wisdom, one cannot apprehend [things as intrinsically real] and thus [one':; practice] will not fall into the extreme of etemalism or reification. If it were not this wa.y, how could the relationship of caus~ and effect, and so forth, function? Also, if it were not this way, the Lord would not have said [in Visiting La7J1ka]: The arising of things occur conventionally; ultimately there is no intrinsic nature. [ch. 10, v. 429]

The Person of Small Capacity Those who lack the insight of wisdom have false knowledge. Attached to self, they commit many kinds of actions, and consequently wander in cyclic existence. The Person of Middle Capacity Those who are not attached to cyclic existence, but lack great compassion, do not practice the perfection of giving and so forth for the benefit o~ sentient beings. Lacking skillful· m~eans, they strive only for their own peace and fall into the path of the disciples and hermit sages.

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The Person of Great Capacity Bodhisattvas, with the strength of great compassion, have taken a vow to deliver sentient beings from suffering, even though they have realized the nature of the voidness pf sentient beings. They do not have erro.., neous knowledge, as a magician does not have erroneous knowledge about his performance, and they accomplish great accumulations of merit and wisdom. Consequently, having achieved the state of the Tathagata, they live to bring all kinds of benefit and happiness to all sentient beings. N onlocated Nirval).a They [TathagatS!.s] have abandoned all defilements through tl).e strength of their accumulation of wisdom. Therefore, they do not fall into cyclic existence. Being concerned about all sentient beings, they have accomplished a great quantity of merit. By the strength of this r[accumulation], they do not fall into nirval).a, and have become benefactors of all sentient beings. In this way, those who wish to benefit and make sentient beings happy, and to achieve nonlocated nirval).a, must strive to accumulate a great quantity of merit and wisdom. Thus, one should contemplate. Also in Secret of the Tathagata (28), it is said: Through the accumulation ofwisdom, [Buddhas] abandon all kinds of de!filement; through the accumulation of merit, they have become the benefactors of all sentient beings. Therefore, 0, Lord, a Bodhisattva Mahasattva must


33

strive for the accumulation of merit and wisdom. [Quoted also-in the 3rd Bhiiuanakrama]

It is also said in Origin of th~. Birth ofTathagatas (28):

Tathagatas do not arise from only one cause. Why? 0 Youth of the Victor, Tathagatas are made of innumerable tens of, htu:)-clreds of, thousan<:ls of perfect causes. What are they? Through infinitely immeasurable merit and wisdom, perfectly made. of endless causes ... It is also stated in Teaching of Viinalakirti (29):

Friends, the body ofthe Tathagata has arisen from hundreds of merits, and it certainly arises from all virtuous things. [See Thurn\an, p. 23.]

Conclusion of the Equipoise Session Having done this meditation, one should halt one's formal sitting posture and pay homage to the Buddhas and Bodhisattvas of the ten directions, praise and make offerings to them, recite the aspirational prayer of Noble Supreme Practice (30), and so forth. Then, in order to dedicate the wisdom of voidness and great compassion to unexcelled Enlight enment, one should strive for an accumulation of merit through giving and other perfections, and so forth. Some Arguments about l\1:editation Some people have said that only through hearing the

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34

profound teachings can one achieve enlightenment, and therefore, it is not necessary to do meditation. As it is stated in Jewel Mine (31): Through merely hearing, seeking and holding this scripture, one can achieve the unexcelled enlightenment. Therefore, it is not 1:)-ecessary to meditate, some have said. I respond to this statement as follows. This teaching has an intention of leading [disciples toward the path] and has a provisional meaning, but not a definitive meaning. Without practice and meditation, one cannot abandon all obscurations, and cannot achieve omniscience. It is said in Expansion [of Enlightenment] (32): The Bodhisattva Dharmasri said to the ' Bodhisattva Manjusri: 0 Youth of the Victor, listen to me. By only hearing this teaching of the Buddha, one cannot accomplish the ultimate goal. Some weak persons were constantly carried by a stream of a river, and yet died of thirst-Dharma hearing without meditation is similar to this. One who had given much food and drink to many people and yet died of hunger-Dharma hearing without meditation is similar to this.


35

In the same way, a sl
Just as one who can count many kinds of jewels in a treasur:r, but cannot find even half a grain of barley-Dharma hearing without meditation is similar to this. A person who lives in a royal palace, and possesses all kinds of enjoyments, but has no food and drink-Dharma hearing without meditation is similar to this. A deaf person, very skillful in music who can delight othe;~s, but cannot hear it himself-Dharma hearing without meditation is similar to this. A blind artist who can create his art in the midst of a marke~place but cannot see it-Dharma hearing without meditation is similar to this. A boatman who ferries many people across a great river, but himself drowns in it-Dharma hearing without meditation is similar to this. Therefore, the former scripture [the Jewel Mine] has a provisional meaning. Without meditation, one

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36

will be delayed in reaching the ultimate goal of enlightenment. Some people have said that one does not need to seek solitude, or practice meditation, that through giving and worshipping the Three Jewels, one can achieve enlighteiunent. My answer to this is: Without seeking solitl.Jde and practicing meditation, one cann.ot achieve omniscience. Just as it is stated in Great

Lion's Roar of Noble Maitreya (33): The Buddha said: "Kasyapa, having filled up this great thousand of the three thousand world systems from the ocean to the Brahmaloka with mustard oil, and set there a wick as big as Mount Sumeru, one offers this lamp to the Tathagata. Furthermore, one offers this great world system of the three thousand, full of flowers, incense, perfumes, fragrances, flags, canopies, banners and umbrellas to the Tathagatas three times a day and three times a night for a hundred thousand years. However, one who strives for enlightenment, abides in moral discipline, receives teachings from preceptors.or teachers, recites sutras, contemplates the meaning of even a verse of four lines, is alarmed by bustling speeches, alarmed by the three realms, wishes accomplishment for the benefit of sentient beings, or begms even seven steps towards solittide generates


37

more'merit than the j:ormer one. Also~

King Nimindhara made full offerings of food, clothing, bedding, flowers, fragrance, iitcense, flags, canopies, banners, umbrellas, as well as his kingdom, arid the. seven precim1s objects, and many other things. to the Tathagata Pu~pavi.Sva for eighty-four thousand years. At the same time, there was also one dwelling in solitude, who meditated on the nonarising of all things for only one moment as long as a finger snap. The former cannot be! compared to the latter by even tile· smallest part of a thousandth, a one hundred thousandth."

Thus, many sutras state that the practice of giving has only a little benefit, while the practice of meditating in solitude has much mor~. It is also explained in the Four Dharmas (34): Monks, a Bodhisattva Mahasattva should not, even at the risk of his life, abandon a solitary dwelling for his whole life. It is also stated in the Heap of Jewels [of Dharma] (35):

All sentient beings wm achieve enlightenment in solitude, where the previous Buddhas, the Lords o.f the World, achieved nirvana.

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If one dwells in solitude, one will quickly abandon craving for desire objects. Having understood the exact cause of defilement, one will remove the mind from these.

Having quickly abandoned. worldly affairs and dwelling in solitude, the wise ones who see reality learn according to the Buddhas. Those who strive for enlightenment, who seek and delight in solitude, do not relish worldly affairs. One who enters and practices the path of the perfect Buddha will not have any difficulty in reaching enlightenment. Therefore, one should seek solitude, and strive for quiescence and insight. It is explained in the Array of Mafijusri's Field (36): Again, Sartputra, a lay Bodhisattva who serves the Tathagatas as many as the sand of the Ganges, together with their disciples, all kinds of pleasant things for as many eons as the number of sands of the river Ganges, will not develop more merit than that of a Bodhisattva who renounces worldly affairs, and takes seven steps towards solitude. As a result, the renounced Bodhisattva who seeks solitude will soon achieve enlightenment.


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Therefore, one should make effort to dwell in solitude. Some people claim that through the reading and writing [of scripture], one can dispel defilement and deeds, and therefore, it i:s not necessary to contemplate reality. I respond to this with the following excerpts from Heap of jewels [ofDhanna]: For instance, Kasyapa, until someone illuminated it, a how;e remained ':Vithout light for one hundred thousand years. What do you think, Kasyapa? Does the darkness of the house think that, having been there for one hundred thousand years, it should not go from there?' Kasyapa said, 'Lord, because of the light, theJgreat darkness has no power not to go. Definitely, it has to go.' the Lord, said, 'Similarly, Kasyapa, deeds and defilements gathered over a hundred 1housand years would be dispelled by a single analytical insight ol right contemplation. Kasyapa, light means the faculty of holy wisdom, and great darkness means deeds and defilements. Furthermore, in the same text, it is said: Kasyapa, through only a single analytical insight of right contemplation, one can purify deeds and defilements gathered over a hundred thousand eons.

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Therefore, the reading and writing [of scripture] has less merit [than meditation]. Some claim that remaining as a householder and practicing virtuous actions, one can achieve enlightenment, and therefore, it ·is not necessary to rely on solitude, an~ the practice of quiescence and insight. To answer this, the following excerpts from the Moonlight Lamp [of Dharma] are quoted: Through pursuing desire, craving for offspring and wife, and by relying on the inferior status of a householder, one can never achieve unexcelled perfect enlightenment. [ch.S. v.S] Abandoning desire, as a fire made of cow dung, giving up the craving for wife and offspring, discouraging and renouncing worldly affairs, one will ·not have difficulty achieving unexcelled perfect enlightenment. [ch.S. v. 6] Previously, no one who remained as a householder achieved the superb and perfect enlightenment, and no one will achieve it in the future also~ [ch.S. v. 7)] Abandoning even a kingdom just as one would spit, dwelling in solitude, forsaking defilements, subduing an army of devils, one can achieve immaculate enlightenment and unconditioned Buddhahood.[ch.s. v. 8]


Enthusiastkally wishing for enlightenment~ havingrepulsion towards inferior compotl!ided things, and directing oneself towards benefiting sentient beings, one who makes even. seven steps towards solitude ha~; the most superior merit. [ch.S. v. 11] Those who have no attachment to nor detachment from anything will be very happy in this human world. Those who delight in the forest
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42

Having dispelled all faults, meditators always have less worldly involvement; those who strive for meditation never have disputes. This is an advantage of dwelling in solitude. [ch. 28,-v. 73] Those who have renounced worldly composite entities and have no desire for worldly things will not increase their defilements. This is a meritorious result of dwelling in a forest. [ch: 28, v. 74] They never dispute with anyone, and diligently restrain body, speech, and mind. Thus, there are many kinds of merit in dwelling in solitude. [ch. 28, v. 75] These meditators are able to quickly realize peaceful liberation. Having lived in the forest, and having approached liberation, the solitary dweller will achieve all these merits. [ch. 28, v. 76] It is said in the same scripture:

Abandoning attachment to towns and cities, one should always approach the forest and solitude. One should always make oneself nondual, like a rhinoceros. Then, one can quickly achieve this excellent meditation. [ch. 29, v. 53] It is also stated in Questions of Kingdom Protector (37):


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Abandoning worldly affairs, which possess an immeasurable depth of flaws, and not be:ing anxiou~; for wealth, virtuous Bodhisattvas, who have tamed the senses and achieved tC'anquillity, delight :in solitude. They are never excessively gregarious with men
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gain, respect and desire, one will have deceived only one's self in this world of gods and men. Therefore, one should leave worldly involvement and seek solitude in order to practice quiescence and insight. Also, it is stated in Heap of Jewels [of Dharma]: Kasyapa, a person is carried away by great ocean waves, and dies of thirst. Similarly, Kasyapa, some ascetics and brahrnins have realized many teachings but have not dispelled the cravings of desire, cravings of hatred, and cravings of ignorance. They have been carried by the wave of a Dharma ocean, but die from the thirst of defilements, and will go to an: inferior state of cyclic existence. Therefore, the meditator should not turn th~ mind towards any kind of craving defilement. It is also explained in the Questions of Householder Ugra (38): Householder, a hermit Bodhisattva should contemplate thus: For what purpose do I remain in solitude? Merely dwelling in solitude is not to be a hermit. That is not purified, not hidden, not pacified, not tamed, not diligence, and not exertion. Just as deer, monkeys, birds, robbers and many other inferior beings also live in solitude but are not endowed with the hermit's merits. So I should accomplish the purpose of hermitage, which is why I live in this solitude.


One should analyze :ike this. Householder, a hermit Bodhisattva should contemplate thus: For what purpose dol approach solitude? Because of fear and. terror I come to live in solitude. What fear and terror? The fear ctnd terror of bustling crowds, association, desire, hatred, ignorance, pride, arrogan:e, concealment of rwnvirtuous actions, attachment, jealousy, and miserliness; fomt, sound, odor, taste, and tangible objects; the devil of the aggregates, devil of defilements, devil of death and the devil of the youth of god; wrong views holding impermanent things as permanent, holding suffering as happiness, holdjng selflessness.as self, and holding the impure as pure; thought, mind, and consciousness; cyclic existence, the state of wanderin:s; the view of [holding] the perishable collection [as the permanent self]; the grasping of self and self-possessions; excitement, contrition, and doubt; evil friends; gain and respect; evil teachers; false asceticism; malevolence; the realms of desire, form, and formlessness; birth and death within cyclic existence, such as, of being born in hell as an animal, as a hungry ghost, or lacking in leisure. In short I have a terror of all things. Thus, I h:tve fear and terror. Therefore, I have come to solitude.

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Therefore, according to this siltra, the meditator should remain in solitude. One should not remain in solitude with impure thoughts. Again it is said: Householder, whateverfear a hermit Bodhisattva dwelling in solitude has, all of it arises from self-grasping, selfattachment, self-holding, self-craving, self-perception, self-boasting, self-cherishing view, self-centric state, self-inclination and self-defense. If I dwell in solitude but do not abandon these things, my dwelling in solitude will be in vain. Also, one should thu;_k in this way: Dwelling in solitude is useless for one who has self-perception about oneself and others. Furthermore, householder, dwelling in solitude means dwelling without depending on worldly things; witho~t grasping all things; without attachment to all things; without depending upon all form, sound, odor, taste, tangible objects; without contradicting the sameness of all natures, and dwelling in the pliancy of pure mind. It means dwelling in the fearlessness of abandoning all kinds of fear, with crossing the river of defilements;'dwelling with firmness; with rejoicing in the noble persons who are content with simple things and have


47

few desires. They am easy to feed and satisfy with the practice of morality in order to gain wisdom; with the liberating doors of voidness, signlessness, and wishlessness; with individual liberation; with the liberation that cuts all kinds of bondage; with subduing those who are not beihg subdued in accordance with dependent arising; with performing what is to be performed; with very pure duty. Thus, it is said. Therefore, the meditator should consider this way, and must dwell in ~.olitude. Fu'rthermore, the Lord said: Householder, for instance, grass, bushes and trees dwell in a forest, but they do not have any kind of fear or terror. Similarly, household~r, an ascetic Bodhisattva should generate a perception that his life is like grass, bushes, plants, a wall, trees, reflections and illusions. Thus he should contemplate, for who would have fear and terror about such a life? Therefore, a hermit s:h.ould generate this kind of perception. Again, [the Lord] explains in the same text: Householder, knowing that the Lord recommended that hermit Bodhisattvas live in solitude, one ~hould live in soli-

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tude. Thus one should perform all virtuous actions. Afterwards, relying upon a virtuous Friend, one must go to theNillage, town, city suburbs, countryside and capital in order to teach the Dharma. Householder, if an ascetic Bodhisattva wishes to go among an assembly to receive oral transmissions and_ to recite the scriptures, he or she ~hould be respectful regarding the mentor, abbot, elderly, middle-aged, and new monks, be possessed of skillful means, and, without being lazy, should do his or her own duty without making trouble for others, nor expect respect. Even the Tathagata, the Foe Destroyer, the perfectly and fully Enlightened One, who was respected and worshipped by gods, men and demigods in the world of mara, brahma!).a, sramanas and brahmans, did not accept respect for his own glory; then what need is there to say of those not learned, but who want to learn? I should respect all sentient beings, but not expect respect from anyone. Thus, one should contemplate. 0 householder, a monk who assembles just for the respect and gain he receives, and not for the Dharma, makes the vir'tuous giving of a patron useless. Those assembled should consider thus.


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Again it is stated: Householder, if an ascetic Bodhisattva who is studying Dharma wants to visit his abbot, teacher, or consult a physician, he should go to the place or village with this thought in mind: "I must return this evening." Though an. ascetic monk may depend on others and dwell in a monastery, he should place his mind in solitude. He should perceive all natures as he perceives them in solitude, and realize that unceasingly ~;earching for Dharma is the true meaning of dwelling in solitude. Thus, a hermit monk who wishes to dwell in solitude should generate this kind of mind. Selecting the Solitary Plac1~ A solitary dwelling is described in Noble Jewel Cloud [of Dharma] (39):

One should dwell in a place neither too far, nor too close to where one begs food. The place should be where water and land are not poUuted, where things are clean and pure, where there is no tr_ouble, but many exquisite trees, flow.ers, leaves and fruit. There should be a cave with no harmful wild animals about, with ravines and mediCinal plants, where there are no obstructions,

Vimalamitra

50

and where it is easy to move about. It should be a comfortable, peaceful place, where one can be alone. It is stated furthermore in the same text:

If a king of a minister, or any other the priests, warriors, or village people visit, one should say, "Welcome." One should say to the King, 1/Please sit down." If he sits, one should also sit, but if he prefers to stand, one should also stand. If the King is steadfast, disciplined and worthy of Dharma teachings, the solitary dweller monk should demonstrate various Dharma teachings. If the King is not interested in various dharma teachings, the monk should demonstrate Dharma according to his level and tell him of the greatness of the Tathagata.

If the priests, warriors, villagers and country people visit the solitary dweller monk, he should explain Dharma teachings at whatever level is suitable to them. In this way, the scholarly monk may have Dharma listeners, and they will also delight, have faith and rejoice in him. It is explained in 'Heap of Jewels [of Dharma] (40):


If an ordinary hermit monk who has not achieved a spiritual :result, were pursued by a poisonous snake, he should not have fear and teiTor of it, but instead, he should generate within his mind the following thought: "From the outset, having abandoned body and life, I came to this isolated. place. Therefore, I must have no fear and terror, but instead, abandoning hatred and fear,,! should have loving kindness here." Even if the snake or a wild animal were eating the hermit practitioner, he should think about it in this way: "I could not satiate these animals through world~y possessions, but I can give my flesh to them. Having eaten my flesh, may they achieve happiness. As I will also have an essence from this essenceless body, I will achieve great gain." li people come to where an asceti~ practitioner is dwelling in an isolated place, he should have no attaclunent or hatred toward them. If some gods who had previously seen a Preceptor Buddha, were to visit an isolated monk and ask him some questions, the solitary-dweller-monk should explain whatever Dharma he has studied. If they were to a~:k him a profound question that the solitary monk could not respond to, then he should not be

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Vimalamitra

52

discouraged. He should reply, "One should not despise those who have not learned. I study and make an effort to understand the Buddha's teachings. When I realize the Dharma that I do not understand now, I will answer all your questions. Now I am the listener and you must be eloquent [to speak the Dharma]." 0 Kasyapa that solitary monk should speak in this way. Furthermore, the Buddha said: When a hermit monk dwells in a solitary place, he should direct his mind in this way: 'I have come here from a long distance. I am alone and have no companion. I do not have any friend who would influence me to be good or bad, but these gods, underground spirits, goblins, smell eater spirits and the Lord Buddhas who know my mind, will be my witne~ses if I ain controlled by the nori.virtuous minds in this solitaliy place. Thus, an isolated practitioner should also generate his mind in this way. Therefore, one who wishes to quickly abandon all obscuration and to achieve omniscience must cultivate quiescence and insight, and generate the spirit of enlightenment.


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The right meaning of the stages of nonconceptual meditation is presented with benevolence by Vimalamitra, for the purpose of those who are interested in attaining enlightenment. By whatever merit I have accumulated, may the infinite seniient beings of the three realms quickly achieve the insight of wisdom, realize the middle path and achieve omniscience.

The Meaning of the Stages of Meditation composed by Vimalamitra is completed. Translated into Tibetan by the Indian Abbot Prajfi.a Varman, and the great Tibetan translator, Vande Yeshe Sde.

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Vimalamitra

Numerical· Elements: Two:

two accumulations (sa1J1bhara), merit (pu!fya) and knowledge (jflana). two kinds of the Buddha's teaching, definitive meaning (nitartha) and provisional (neyartha). two obscurations (avqrm:za), defilement (kle5a) and of knowing objects (jiieya). two selflessnesses (dvinairatmya), person (pudgala) and thing (dharma). two truths (dvisatya), conventional (sa1J1vrti) and absolute (paramartha). two vows (dvisamvara), individual liberation (pratimoJc?a) and bodhisattva. Three:

three jewels (triratna),Buddha, Dharma, and SaJttgha. three realms (tridhatuka), desire realm (kilmadhatu), form realm (n1padhatu), and formless realm (an1pyadhatu). Four:

four noble truths (caturaryasatyam), (1) suffering (dubkha), (2) the cause of suffering (samudaya), (3) the cessation of suffering (nirodha), and (4) the path to the cessation of suffering (patha). Five:

five aggregates (skandha) of form (n1pa), feeling (vedana) perception (sa1J1jng) volition (sa1J1skilrtz), and conscious-

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ness (vijnana), five limbs, the two knees, two palms, and the forehead. five paths (marga), the accumulation (sa1Jtbhara), preparation (prayoga), seeing (darsana), meditation (bhiivanii\ and no more learning (asaik$a). Six: six destinations of the life cycle (gati), god (sura), demigod (asura), human (manu?ya), hungry ghost (preta), animal (tiryak), and hell being (naraka).

Ten: ten directions (dasadik); east, west, south, north; the four intermediate directions; and the zenith and nadir. ten stages (bhumi) of the joyous (pramudiata), immaculate (vimalii), making light (prabh'ikiiri), radiant (archi?mati), invincible (sudurjaya), advancing toward [supreme virtues of the Buddha] (abhimukhi), far-reaching (dura1Jlgama), immovable (acala), positively intelligent (siidhumatl), and cloud of dharma (dharmamegha). Twelve: twelve branches of the Buddha's teachings,l) teaching with aphorisms (sutra), 2) i:eaching with melodious words (geya), 3) teaching by way of prophecy and elucidation (vyakaraJJ.a), 4) teaching with verses (gathii), 5) teaching with joyous utterances (udana), 6) teaching by way of background eveni:s (nidana), 7) teaching by way of illustration of life events (avadanaka), 8) teaching by way of previous event:; (itivrttaka),(9) teaching by way of the Buddha's former lives (jataka), 10) teaching

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Vimalamitra

by way of magnificent deeds (vaipulya)~ 11) teaching by way of transformational activities (adbhuta), 12) teaching by way of instruction (upadesa). [according to Uttaratantra§iiStra, ch. 2, vv. 54-56.]

twelve deeds of the Buddha, (1) descending from Tu!?ita (cyuti), (2) entering the womb (garbhavakramm:za), (3) birth (janma), (4) skill in the science of arts (silpasttma kausala), (5) enjoyment of the married life (antaJ:zpurartikri~a), (6) renunciation (nai$kramya), (7) austerity (duJ:zkhacarika); (8) approaching the essence of enlightenment (bodhimm:z~opasa1J1kraanti), (9) subjugating the army of Mara (marasainyapramdrdana), (10) full enlightenment (sa1J1bodhi), (11) turning the wheel of Dharma (dharmacakrapravartana), and (12) attaining nirvax;ta (nirvarzadhigama).

twelve media (ayatana) of the eye, ear, nose, tongue, body, and mind (as subject); form, sound, odor, taste, tangible, and things (as object). Eighteen: eighteen elements (a$fadasadhtitu), six sense elements, eye, ear, nose, tongue, body, and mind; six sense-object elements, form, sound, odor, taste, tangible, and things; and six consciousness elements, eye, ear, nose, tongue, body, and mind.


Scriptures Cited in T4~Xt

1. AryadharmasaJ?1.gitisutra 2. Yuktisa?tiklzklziiriklz

3. Aryasamiidhirajasutra; it is identical to the

Candrapradipas'Lltra 4. AryasaJ?1.dhinirmocanasiitra 5. Bodhisattvapitakasutra 6. Aryaratnakutasutra 7. Aryamahiiyiinaprasiidaptabhiivanasura 8. AryamahaparinirviiJJasutra

9. Candrapradipasutr; it is identical to the

Aryasamiidhiriijasutra 10. Satyadvayanirdesasutra 1L Vairocaniibhibodhanatan tra

12. Aryaviryadattap~riprcchii: 13.

Gar;.~avyuhasutra

14. Maitreyavimok?asutra

15. Aryarajavavadas'Lltra 16. Aryajatasatrukaukrtyavi rzodana

17. Aryar;.iirayar;.apariprcchhii 18. Aryaratnamegha

19. Pratyutpannabuddhasam:mukhavasthita

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Vimalamitra

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20. Aryalarrzkavatara 21. Aryadasabhumika 22. Aryaratnamegha 23. Aryalalitavistara 24. Ratnolka 25.

Sarvabuddhavi~ayavatararajajfianalokalarrzkiira

26. Aryaprajfiaparamita 27. Avikalpapravesa

28. Tathiigataguhyasutra 29. Aryatathagatotpattisambhavanasutra

30. Aryavimalakirtinirdesasutra 31. Aryabhadracarya 32. Aryaratnakarasutra 33. Aryavatarrzsaka 34. Aryacaturdharmanirde5amahayanasutra 35. Aryamaitreyasirrzhanadasutra 36. Aryadharmacatubkasutra 37. Aryamanjusrii~etravyuha 38. Aryara~trapalapariprchasutra

39. Aryagrhapatyugrapariprcchii-sutra

40. Aryaratnarasisutra

Vimalamitra, Lozang Jamspal - The Stages of Meditation

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