Vimalamitra, Lozang Jamspal - The Stages of Meditation

8/10/2019 Vimalamitra, Lozang Jamspal - The Stages of Meditation

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ALL

RIGHTS

RESERVED

INCLUDING THE RIGHT OF

REPRODUCTION

IN

WHOLE

OR IN

P RT

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

l c ~ 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.: 4311992


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A carya Vimalamitra


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Dedicated

to

lex

and

Hideko

Wayman


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cknowledgments

In

1983-84

when

I

was

at

Nechung Drayang Ling

in

Hawaii Daniel Laine rm Jones and Judy Graham

worked

on

this text with me Daniel editing the draft

and rm

and

Judy typing it up. Several years later Jan

Pressman typed it into the computer.

Then:,

recently .

went

over the English translation comparing it with the

original Tibetan text reworking the translation of some

lines

and

making

many

corrections. also typed the

Tibetan onto the computer editing it into book form.

Natalie Hauptman PhD and orman Guber

man helped to re-edit this text. am very grateful to all

the foresaid individuals. Witho.1t their kind help could

not accomplish even a short text. ask that Vrmalamitra

may bless all the people

who

helped me to accomplish

all

our

goals for themsel ves and others.

have also been forhmate to

work

with many

patient

and

diligent people on many different transla

tions and reading of Tibetan Buddhist texts. The fol

lowmg list is

not

exhaustive: Doctors Philip and Natalie

Hauptman orman Gubern1ai1 Scott Hoyt Irene.

Geary PhD David Kittay Ron Bogdan David Cordell

Elia Smaiko PhD Serenity Young PhD Nancy Haynes

and i c h ~ e l

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

ew

York


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ntroduction

ntroduction

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 trag

ic deaths of the Venerable abbot a n t a r a k ~ i t a and then

of his learned disciple Kamala:5ila.

In

accordance

with

an

ordinary historical sense

dt is stated in the mostancient book of records, the sBa

bzhed zhabs btags

ma

that

a n t a r a ~ i t a

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 docu

ments he was born in C E 742 and passed away at age 69.) then

offered gold to a n t a r a k ~ i t a and asked im to please

return to Nepal until I have

~ e e d e d in

making peo

ple 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 Santa

r a k ~ i t a a n t a r a k ~ i t a advised

them

to invite

Padma-

sambhava.

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

a n t a r a k ~ i t a

and King Khrisrong IDe btsan are known as

Khan

slob


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ii

Vimalamitra s Stages o editation

A.carya

S a n t a r ~ k ? i t a

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 emana-

tion bodhisattva s l a n g u a ~ 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 nine

ties

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 Hva

shang

in

debate

and

eliminate his influence

in

Tibet.

Hvashang emphasis

was

only on meditation, discour

aging

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


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ntroduction

iii

Important Questions

The

King

asked Kamalasila to

put

into writing the

method

by

which the

Dharma

of selflessness is ascer-

tained

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.

f

one wants to practice

Dharr.:t.a

in

one single sitting

session,

how should one do it? ln response to this ques-

tion, 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 Philos-

ophy) demdnstrating the bodhisattva view through

reasoning

and

scriptures.

Unfortunately, Kamala:5ila

was

assassinated

by

some disciples of the Hva8hang, and the

impor-

tant work of the study and translation ofthe

Dharma

fell into chaos. The King,

m o r ~ ~ o v e r

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 ~ n t

i:hree trusted Tibetans

Lotsabas translators)

with

letters

and

lots

of

gold

to

the

Indian

king

Dharma Candra

requesting

him to


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ntroduction v

authors demonstrate their statements

through

the

citation ofscriptures

n

Kamalasila s three h v n -

kramas

forty-seven different texts are

quoted or

men

tioned, and in Vimalamitra s

Stages

of editation forty

one. Most of the texts cited have only one quotation,

but

some texts have several quotations. Some. quota

tions

by

both authors are identical, but many others

are from different sources. Both

authors

cite quota

tions from a g a r j u n a ~ s workE only as an exegetical

source. Kamalasila uses

several

quotations

from

Nagarjuna s Sutrasamuccaya Vjmalamitra cites several

quotations from Nagarjuna s

Sixty Verses


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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 altruis-

tic 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 qui-

escence and insight, nonconceptual intuition arises.

Through the

arising of this [nonconceptuality], one

can abandon allobscurations and attain omniscience

that is the result of the longtime practice of quiescence

and insight. Therefore, one should strive for quies-

cence

and insight.

f

there is

no

cause, there will be

no

result. For

instance, i 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 Il-

plete 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 can-

not

arise.

t

s

stated

in

the

ouncil of

octrine

1):

One who wants to train according to my

teaching should strive to achieve quies-

cence

and

insight.

Therefore, a practitioner should develop quies-

cence, insight, and a wish to aitain enlighterunent. For


18/76

2

imalamitra

inside the house. Similarly, i f one dwells in the state of

nonconceptualization,

one

can see the reality of all

things.

t

is certain that the purification of all obscura-

tion

and

the achievement of omniscience is

dependent

upon

causes; therefore, one

should

contemplate non-

conceptualization. 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 non-

conceptualization

can

see,all things without obstacle

or impediment Therefore, one should contemplate

on

quiescence and insight. t is s t ~ t e 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]

t is also stated in

King

of Meditation 3):

Those

who

realize the selflessness of

things, contemplate this realization.

t

is the only cause whose result is liber-

ation. Any cause other than t is cannot

bring peace.

In

Unraveling

the

ntention

4)]

the Lord said:

f one contemplates

on

quiescence

and

insight, one will

be

liberated from the


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4

imalamitra

t is also stated in odhisattva 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 suffer-

ing. n regard to

t is

the Tathagata has

declared, those who study

in

conformity

with other [teachers] will be liberated

from old age and death.

[Cited also in rd Juivaakrama]

Thus one who wishes

to

completely

abandon

all obscurations and achieve a

pure

knowledge of real-

ity should first become

absorbed

in quiescence

and

then contemplate on wisdom. Also it is stated in Heap

o

Jewels 6):

Practicing morality, one can achieve

meditation. Achieving meditation, one

should concentrate

on

wisdom. Through

wisdom one achieves the

pure

knowl-

edge of reality.

n

this

pure

knowledge

morality will be perfect.


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The tages o Meditation

Youth of a

good

family, i 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 fami-

ly

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

5

Through

mere insight

without quiescence, the

mind of

the

meditator is not steady, but is eailiy dis-

tracted 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 equal-

ly both quiescence

and

insight.

For this reason it is said in Great Nirvii Ja (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 can-

not be

disturbed

by the w:lnds of thought Through


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6

imalamitra

As

t

is declared in

the Moon. ;Lamp cripture

[different name ot the

King ofMeditation] 9):

By the.strength of quiescence [the mind]

will

not

be disturbed; by the strength of

insight

t

will

be

like a mountain.

A meditator wishing to know

all sorts of defile-

ments

and

to su.ppress

them should

strive for quies-

cence and insight. As t is declared in Teaching o the

Two Truths 10):

Manjusrt,

how

does one realize

and

overcome defilements? Manjusrt: Deva-

putra,

when

one realizes through unob-

scured intuition of reality, [from the

ultimate viewpoint] that the defilements

are absolutely void, signless, nonexistent

and

intrinsically natureless, then, Deva-

putra, one actually realizes defilements.

For instance, Devaputra,

when

one elim-

inates 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

nonchar-

acterized, [an ordinary person] has con-


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The tages

of

editation 7

Therefore one who :is not deluded about things

and has realized

the

state of reality can thereby con-

quer

and

dispel all obscuration.

t

is certain

that

this

process can

be

successful

through

reliance ori quies-

cence

and

insight. t 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 enlighten-

ment.

There are two k i n d ~ : Q f the spirit of enlighten-

ment the spirit of conventional reality

and the spirit of

u l ~ i J n a t e

reality

TheSpirit of Conventional Reality

Since

the

conventional spirit of enlightenment is

that of

engendering compassion

for all beings

one

undertakes

the

Bodhisattva

vow

to

deliver

all

sentient beings

from

~ m f f e r i n g 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 thic

Chapter

should

be

taken

from

a

person

who

already posse:5ses and is experienced in

it.

f 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


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8

imalamitra

real, as

imm cul te

nd

immov ble

s a

c ndle th t

burns continuously

when

set in a windless place.

t is st ated in the Vairocana

nlightening

Tantra 11):

Having abandoned all conceptions,

enlightenment

h s

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.

t

is also described

in

the

Moon Lamp:

The Lord has

shown

th t within the

essence of enlightenment, not even a

subtle entity,

nor even

the

n me

of a

subtlety exists.

Ultimate enlightenment is the Truth Body. The

realization of this should

be

dependent upon careful

practice of

contempl tion on

quiescence

nd

insight

over a long period of time.

t

is

t ught

in

Unraveling the

Intention:

Maitreya, one

should

realize that virtu-

ous things

nd

all the

mund ne nd

supermund ne

blisses of the disciples,

Bodhisattvas

nd

Tathagatas are the

result of quiescence

nd

insight.


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The

tages

ofMeditation

t

is said in the same text:

One should know thc:tt all of the many

kinds of meditations done by the disci

ples Bodhisattvas and Tathagatas are

included in quiescen


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10

imalamitra

enlightened sages

and

does not lose the

name of Bodhisattva as it dispels the

poverty of

~ s a r a

[Quoted also in i ~ a s a m u c c a y a ]

It

is also said in Instru tion to the

King 15):

0 Maharaja you have many duties and

activities. Therefore

if

you

cannot prac

tice completely and constantly the perfec

tion of giving as well as up

to the

perfection of wisdom you should contin

uously hold conviction aspiration faith

and

interest

in

the fully perfect enlighten

ment 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 i ~ i i s a m u c c a y a ]

Therefore one who wishes to achieve omni-

science 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 quies-

cence? Dwelling in a

suitable

place less desire for


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The tages o editation

tive activity, right morality, and eliminating discur-

sive

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

f o ~ worldly

objects? This is

rec.ognized as being a diminishing attachment to

the

feeling of superiority, less

e ~ : i r e

to possess great

quan-

tities of clothing,

and

so forth.

What

is contentment?

Contentment

is being sat-

isfied with what one

e c e i v e ~

such as inferior clothing

and so forth.

What

is

abandonment

of excessive activities?

This is the restraint of negative activities

such

as pur-

suing inappropriate business activities, being exces-

sively

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 keep-

ing of

the two precepts

[the :me of individual libera-

tion (Skt. priitimoka 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 i a precept is car.elessly


28/76

12 imalamitra

n

the precepts of the disciples, some offenses are

stated as being incorrigible. However,

i f

one has repen-

tance

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 actionwas commit-

ted,

or

contemplates

upon nature

of things lacking of

intrinsic nature, one's morality can bemade pure again.

This is the only

pure

morality

and

can

be

understood

according to Dispelling the

Repentance

o jatasatru

(16).

n this way, one should eliminate repentance [for non-

virtuous actions], and strive for meditation.

Also, contemplating that from desires arise many

faults

in

this and future lives, one should abando:r:t con-

ceptualization concerning these desires.

All worldly things, beloved or not, have the char-

acteristic of perishability and impermanence; there-

fore, 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?

n order

to

achieve insight, it

s

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

apersonwhose

qualities include hav-

ing much knowledge and

lucidity, compassion,

and

patience for

hardship.

~ e

should

seek

to

study

as

much

as one canwith such a [qJ.Ialified teacher].


29/76

The tages o Meditation 3

and provisional meanings o:f the twelve sections of the

Lord

Buddha s teachings. ~ is stated in Unraveling

the

Intention

Not

learning the teachings of a holy per-

son

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 a ~

the abil1ty to

study

will

develop wisdom,

and

one who possess-

es

wisdom

can pacify defilements.

[Quoted also in

Sik?iisamuccaya ]

What

is correct contemplation? This is the con-

templation of the Bodhisattva who, with a very good

understanding of the definitive

and

provisional mean-

ings 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,

i k ~

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 har-

monious,

not

disharmonious. One

should complete


30/76


31/76

The tages

o

editation

15

Definition

of Insight

When

quiescence comprehends reality, the resultant

analysis

or

examination

of

reality is insight. As is stat

ed

in

loud

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 ~ 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 nondis

cerned image. In this meditation, there is

no

discern

ment 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,

c o m p r e ~ n d

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 reali

ty of the image; therefore, t 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


32/76

6

imalamitra

forth. In the same way when one realizes

suchness

through

the characteristic of

phenomena

one under-

stands 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? t demon

strates

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. f 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 character

istics

and

marks dwells

in

the assembly

ofdisciples

and practices through various means for the benefit


33/76

The

tages

of Meditation

7

virtues and

should

m e d i t t ~ ~ on his image until dull

ness

and

restlessness cease, andthe meditator can see

the

body

glowing clearly

as

i f

sitting

in

front of fire.

t

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. t

is void of intrinsic nature.

t

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 medi

tate on reality with single-pointed mind, and sit as long

as he or she wishes. This meditation is explained in

Meditation of

the Present uddha

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 fall

into dullness? Is the mind diHtracted

by

outer objects?

f the meditator is overcome

by

drowsiness or sleep,

he should

contemplate a

very pleasant

thing

such

as

the Buddha's image, the

t w e ~ l v e

deeds of the Buddha,


34/76

1 8

Vimalamitra

f one s

mind is

addicted

[to defilements and

deeds], or there is a possibility of i t becoming distract-

ed

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

suffi-

cient 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


35/76

The tages

o editation

Avalokitesvara, a Bodhisattva can

realize things' lack

of

intrinsic nature

by

perfect wisdom.

9

Therefore, one should remain

in

quiescence and culti-

vate wisdo:rn.

The meditator should analyze thus: The self

[atman] is not perceived to exist

apart

from the aggre-

gates, 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 per-

son

has

the

c h r c t e r i s t i c ~

of eternity and oneness.

This is a false statement lacking realizatipn of the real

nature of

the self. But a self must have the characteris-

tics of oneness

or

manyness; there is no other way

of

existence

apart

from these. So, one

should contem-

plate the

[concept of the]

worldly I and

mine

as

merely being erroneous.

The selflessness of things should also be culti-

vated

in

this way. In brief, :hings mean. the five aggre-

gates,

the

twelve sense

media

and

the

eighteen

elements. From

the

ultimate viewpoint,

the

aggre-

gates, the sense media and the elements.Jthaat are mat-

ter

do not exist

apart

from the characteristics of mind.

f we split

them

into atoms and analyze the atoms, no

other essence can

be

adhe:red to. Thus, i t is stated in

isiting

arrzka

(20):


36/76


37/76

The tages of editation

21

object. Why? Because

i external

objects have the

nature of mind, the objects would also have the

nature

of cognition,

or

i f

the cognition

has the nature

of form,

then the mind

cannot be cognition. Likewise, i 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, i f .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 o Mind :Only

The

mind-only

doctrine

states:

Frombeginningless

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

isiting

Lanka


38/76


39/76

The

tages of

editation

those things

in which

his mind indulges

and

delights, will realize the voidness of

those things. Similarly,

if

one searches

jth mind one can also realize the void

ness of mind also itself. From the ulti

mate

viewpoint, one who seeks

the

realization of mind can realize its void

ness,

and

through

thfs realization, can

enter into the meditation of signlessness.

[Quoted also in3rd

Bhavanalcrama ]

23

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 depen

dent

origination of this

and

that is conventional. There

fore, it is stated

in

the Visiting LarJ1 ka:

The origination of thlngs is convention

al,

but

ultimately, the-re is

no

intrinsic

nature.

And in

the harming

xpamion 23):

The Sakya prince who had seen the lack

ofintrinsic

nature

of dependent

origina

tion 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)

t

is stated

in

the

Jewel

Torch 24):


40/76

4

Truth Body is the body of the

Conquerors; i t

is

superb

nd ~ s t s

always, like space. Relying

upon

this, one can accomplish the process

of Dharma practice.

Vimalamitra

t

is also mentioned in Light

Ornament of ntering

ll

Buddha Fields (25):

One who realizes the essence of all

things does not fabricate anything,

because all things are produced

by

causes nd conditions. That which is

produced

by

causes

nd

conditions is,

in

ultimate truth, not produced.

Noble Nagarjuna also said (in the

Sixty

Verses :

That which

h s

dependently originated

cannot arise

in

its intrinsic nature. That

which h s not arisen in its intrinsic

nature,

how

c n 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 view-

point of ultimate truth, nd the

dependent

origination

of the conventional

truth

is merely a magician s illu-


41/76

The tages of

editation

The origination of things is conven

tional, but ultimately there is no intrin-

sic nature.

That which

is mistaken

about things lack pf intrinsic nature

is accepted as

the

conventional.

(ch. 10,

v

429)

5

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 t h e ~ or without cause.

Things do not arise from themselves or others.

Things cannot arise from h e ~ m s e l v e s f things originate

from themselves,

do

the aheady originated things,

or

the nonoriginated originate? f one says that the already

originated things originate, this is incorrect because the

things already have been ~ t a b l i s h e d f already origi-

nated things could originate, then, A nonoriginating

never be happened,it endles::;ly become originating.

f

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.

f

h i n g ~

could

arise from others,

then there would be the pr.oblem that anything could

arise from anything.

Things cannot originate from both self and oth-

ers because of the problems mentioned above.

Also, things

cannot

arise

without

cause,

not

depending on anything, because things

would be

aris-


42/76


43/76


44/76

28

imalamitra

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 rest-

lessness,

and

the meditator,

by

relaxing,

should

estab-

lish 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,

mak-

ing 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, w h ~

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

n brief, all meditations have six obstructions: laziness,


45/76

The

tages of

editation

29

As antidotes to

thel:.e,

one

should

cultivate the

eightfold course: f a i t h a s p : ~ r a t i o n effort clarity mind-

fulness 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 aspira-

tion.

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 i f

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

total-

ly 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.

f an

occasional obstacle to the

body

and mind

occurs one should examine: all worldly things

and

real-

ize

that

all of them are like an illusion a d.ream and a


46/76

3 imalamitra

[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

i i i

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

n ~ r e

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.

f

the

mind

becomes

qiscouraged,

one

should relax

and again

resume the

same meditation.

[When one is

in

meditation retreat]

such

a pro-

cess 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


47/76

The Stages of editation

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.

1

VV hen

one

analyzes things

with wisdom, one cannot

apprehend

[things as intrin-

sically real]

and

thus

[one :; practice] will

not

fall into

the extreme of etemalism or reification.

f it were not this

wa.y,

how could the relation-

ship of a u s ~

and effect,

and

so forth, function? Also, i f

it were

not

this way, the Lord would not have said [in

isiting

La7J ka]:

The arising of things occur convention-

ally; 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 ~ sentient

beings. Lacking skillful

~ e a n s

they

strive

only

for

their

own

peace

and

fall into the

path

of the disciples


48/76

32

imalamitra

The

Person

of

Great

Capacity

Bodhisattvas,

with the

strength of great compassion,

have

taken a

vow

to deliver sentient beings from suf-

fering, 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

erro-

neous 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

accom-

plished

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.

n

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 ecret o the

Tathagata (28), it is said:

Through the accumulation

ofwisdom

[Buddhas]

abandon

all kinds of de file-

ment; through the accumulation of

merit, they have become the benefactors


49/76


50/76

4 Vimalamitra

profound teachings can one achieve enlightenment

and therefore, it is not necessary to do meditation. As

i t

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.

t is said in xpansion [of nlightenment] 32):

The Bodhisattva Dharmasri

said

to the

Bodhisattva Manjusri:

0 Youth of the Victor, listen to me.

By

only hearing t is teaching

of

the

Buddha,

one cannot accomplish the

ultimate goal.

Some

weak

persons were constantly car-

ried

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


51/76

The tages of editation

n

the same way a sl


52/76

6

imalamitra

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

can-

n.ot achieve omniscience.

ust

as

it

is

stated

n

Great

Lion s Roar o Noble

Maitreya (33):

The Buddha said: Kasyapa, having

filled

u

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 thou-

sand, 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 hun-

dred 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


53/76

The

tages

of editation

more'merit

than

the j:ormer one.

A l s o ~ King Nimindhara made full offer

ings of food, clothing, bedding, flowers,

fragrance, iitcense, flags, canopies, ban

ners, umbrellas, as well as his kingdom,

arid the. seven precim1s objects,

and

many other things. to the Tathagata

P u ~ p a v i S v a

for eighty-four thousand

years. t 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.

37

Thus,

many

sutras state that the practice of giv

ing

has only

a

little benefit, while the practice of medi

tating

in

solitude has much m o r ~ t is also explained

in the Four

harmas

(34):

Monks, a Bodhisattva Mahasattva

should not, even at the risk of

his

life,

abandon a solitary dwelling for his

whole life.

t is also

stated in

the Heap o

Jewels

[of

harma] (35):

All sentient beings w achieve enlight

enment

in

solitude, where the previous

Buddhas, the Lords

o.f the

World,


54/76

38

imalamitra

f one dwells in solitude, one will quick-

ly abandon craving for desire objects.

aving

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. t is explained

in

the

rray

ofMafijusri s

Field

36):

Again, Sartputra, a lay Bodhisattvawho

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 Bodhisattvawho

renounces worldly affairs,

and

takes


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The

tages

o editation 39

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 contem-

plate

reality. I

respond

to this

with

the

following

excerpts from

Heap o jewels [ofDhanna]

For instance, Kasyapa, until someone

illuminated it, a how;e remained

:Vith-

out light for

one hundred thousand

years.

hat do you

think, Kasyapa?

Does the darkness of

the

house

think

that, having

been

there for one

hun-

dred 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 gath-

ered

over a

hundred

1housand years

would be

dispelled

by

a single analyti-

cal 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 analyti-

cal insight of right contemplation, one


56/76

40

imalamitra

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 enlighten-

ment, and therefore, it is not necessary to rely on soli-

tude

n ~ the

practice of quiescence and insight. To

answer this, the following excerpts from the

oonlight

Lamp

[of

harma] 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 per-

fect 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 l s o ~ [ch S

v

7 ]

Abandoning

even

a kingdom just as

one

would

spit

dwelling

in solitude,

forsaking defilements,

subduing

an


57/76

The

Stages

o editation

Enthusiastkally wishing for enlighten-

m n t ~

havingrepulsion towards inferior

compotl ided things,

and

directing one-

self towards benefiting sentient beings,

one who makes even. seven steps

towards solitude a ~ 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


58/76

42

imalamitra

Having dispelled all faults meditators

always have less worldly involvement;

those

who

strive for meditation never

have disputes. This

s n advantage of

dwelling

in solitude. [ch.

28 -v. 73]

Those who have renounced worldly

composite entities

nd h ve 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 nd

diligently restrain body speech

nd

mind. Thus there are

m ny

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 nd having approached lib

eration the solitary dweller will achieve

all these merits.

[ch.

28

v.

76]

t

is said in the same scripture:

Abandoning attachment to towns

nd

cities one should always approach the

forest nd solitude. One should always

make oneself nondual like a rhinoceros.

Then one can quickly achieve this excel

lent meditation. [ch.

29

v.

53]


59/76

The Stages o Meditation

Abandoning worldly affairs, which pos-

sess

an

immeasurable

depth

of flaws,

and

not

be:ing

a n x i o u ~ ;

for wealth, virtu-

ous Bodhisattvas, who have tamed the

senses

and

achieved tC anquillity, delight

:in

solitude. They are never excessively

gregarious with men


60/76

44

imalamitra

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 soli-

tude

in order to practice quiescence and insight.

Also,

i t

is stated in

Heap

ofJewels

[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 t ~

mind

towards

any

kind

of craving defilement.

t

is also

explained in the uestions ofHouseholder

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 s

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


61/76

The

tages of editation

One should analyze :ike this. House

holder a hermit Bodhisattva should con

template thus: For

wh t

purpose

dol

approach solitude? Because of fear and.

terror I come to live

in

solitude. What fear

nd

terror? The fear

ctnd

terror of bustling

crowds association desire hatred igno

rance pride arrogan:e concealment of

rwnvirtuous actions attachment jealousy

nd

miserliness; fomt sound odor taste

nd

tangible objects; the devil of the

aggregates devil of defilements devil of

death

nd

the devil of the youth of god;

wrong views holding impermanent

things as permanent holding suffering as

happiness holdjng selflessness.as self

nd

holding the impure as pure; thought

mind

nd

consciousness; cyclic existence

the state of wanderin:s; the view of [hold

ing] the perishable collection [as the per

manent self]; the grasping of self

nd

self-possessions; excitement contrition

nd

doubt; evil friends; gain

nd

respect;

evil teachers; false asceticism; malevo

lence; the realms of desire form

nd

formlessness; birth

nd

death within

cyclic existence such as of being born

in

hell as

n

animal as

a

hungry ghost or

lacking

in

leisure.

n

short I have a terror

5


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The tages o editation

few desires. They am easy to feed nd

satisfy with the practice of morality in

order to gain wisdom;

with

the liberat

ing

doors of voidness, signlessness, nd

wishlessness;

with

individual liberation;

with the liberation th t cuts all kinds of

bondage; with subduing

those

who

are

not

beihg

subdued

in

accordance

with

dependent arising; with performing

wh t is to be performed; with

very

pure

duty. Thus, it is said.

47

Therefore, the

medit tor

should consider this

way, nd

must

dwell in ~ o l i t u d e Fu rthermore, the

Lord said:

Householder, for instance, grass, bushes

nd trees dwell

in

a forest,

but

they do

not

h ve

any kind of fear

or

terror.

Similarly,

o u s e h o l d ~ r n

ascetic Bodhi

sattva

should

generate a perception th t

his life is like grass, bushes, plants,

a wall, trees, reflections nd illusions.

Thus

he

should

contemplate, for

who

would h ve fear nd 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 th t the Lord


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8

imalamitra

tude. Thus one should perform all virtu

ous actions. Afterwards, relying

upon

a

virtuous Friend, one

must

go

to

theNil

lage, town, city suburbs, countryside

and capital in order to teach the

Dharma. Householder, i n ascetic

Bodhisattva wishes to go among

n

assembly to receive oral transmissions

and_ to recite the scriptures, he or she

~ h o u l

be respectful regarding the men

tor, abbot, elderly, middle-aged,

nd

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

nd fully Enlightened One,

who

was respected

nd worshipped by

gods,

men nd

demigods

in the

world of

mara, brahma ).a, sramanas

nd

brah

mans, did not accept respect for his

own

glory; then

wh t

need is there to say of

those

not

learned,

but

who

w nt

to

learn? I should respect all sentient

beings,

but

not

expect respect from any

one. Thus, one should contemplate. 0

householder, a

monk who

assembles

just for the respect

nd

g in

he

receives,

nd

not for the Dharma, makes the vir


65/76

The

tages o

editation

Again

it is stated:

Householder,

i

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

real-

ize that unceasingly

; e a r c h i n g

for

Dharma is the true meaning of dwelling

in

solitude.

49

Thus, a hermit monk who wishes to dwell in solitude

should

generate this

kind

of mind.

Selecting the

Solitary l a c ~

A solitary

dwelling

is

described

in Noble Jewel loud

[of

harma]

(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


66/76

50

imalamitra

and

where it is easy to move about.

t

should

be a comfortable, peaceful place,

where one can

be

alone.

t

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

i f he prefers to stand, one

should

also

stand.

If

the King is steadfast, disci-

plined

and worthy

of

harma

teachings,

the solitary dweller

monk should

demonstrate various

harma

teachings.

If

the King is not interested in various

dharma

teachings,

the

monk

should

demonstrate

harma

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 teach-

ings 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.


67/76


68/76


69/76


70/76

54

imalamitra

umerical Elements

Two

two accumulations

sa1J1bhara),

merit

(pu fya)

and

knowledge

jflana).

two kinds of the Buddha s teaching, definitive mean-

ing 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 prati-

moJc?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)


71/76

The tagesof editation

55

ness (vijnana),

five limbs, the two knees,

two palms,

and

the forehead.

five paths (marga), the accumulation (sa1Jtbhara), prepa

ration (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 (dura1Jl-

gama), immovable (acala), positively intelligent (siidhu-

matl), 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 elu

cidation

(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 teach


72/76

56

imalamitra

by way of magnificent deeds v a i p u l y a ) ~ 11) teaching

by

way of transformational activities

(adbhuta),

12) teach

ing

by

way

of instruction

(upadesa).

[according to

Uttara-

tantraiiStra 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:zpurar-

t i k r i ~ a ,

(6)

renunciation (nai kramya),

(7) austerity

(duJ:zkhacarika); (8)

approaching the essence of enlight

enment b o d h i m m : z ~ o p a s a 1 J 1 k r a a n t i ) , (9) subjugating the

army of Mara (marasainyapramdrdana), (10) full enlight

enment

(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.


73/76

The

tages of editation

criptures ited in

T 4 ~ X t

1

AryadharmasaJ?1.gitisutra

2

Yuktisa?tiklzklziiriklz

3 Aryasamiidhirajasutra; i t is identical to the

Candrapradipas Lltra

4

AryasaJ?1.dhinirmocanasiitra

5

Bodhisattvapitakasutra

6

ryaratnakutasutra

7 Aryamahiiyiinaprasiidaptabhiivanasura

8

AryamahaparinirviiJJasutra

9

Candrapradipasutr;

t

is identical to the

Aryasamiidhiriijasutra

10

Satyadvayanirdesasutra

L Vairocaniibhibodhanatan

tra

12 A r y a v i r y a d a t t a p ~ r i p r c c h i i :

13 G a r ; ~ a v y u h a s u t r a

14 Maitreyavimok?asutra

15 Aryarajavavadas Lltra

16

ryajatasatrukaukrtyavirzodana

17

Aryar;.iirayar;.apariprcchhii

57


74/76

58 imalamitra

20

Aryalarrzkavatara

21 Aryadasabhumika

22

Aryaratnamegha

23

Aryalalitavistara

24 Ratnolka

25

S a r v a b u d d h a v i ~ a y a v a t a r a r a j a j f i a n a l o k a l a r r z k i i r a

26 Aryaprajfiaparamita

27 Avikalpapravesa

28

Tathiigataguhyasutra

29

Aryatathagatotpattisambhavanasutra

30

Aryavimalakirtinirdesasutra

31

Aryabhadracarya

32 Aryaratnakarasutra

33

Aryavatarrzsaka

34

Aryacaturdharmanirde5amahayanasutra

35 Aryamaitreyasirrzhanadasutra

36 Aryadharmacatubkasutra

37 r y a m a n j u s r i i ~ e t r a v y u h a

38 r y a r a ~ t r a p a l a p a r i p r c h a s u t r a


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Documents

Vimalamitra, Lozang Jamspal - The Stages of Meditation