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Transcript of 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
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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
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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].
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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
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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
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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
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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,
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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
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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):
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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
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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):
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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-
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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-
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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,
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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
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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
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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
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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
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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
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The tages of editation
n
the same way a sl
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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
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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,
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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
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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
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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
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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]
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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
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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
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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
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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
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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.
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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)
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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
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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.
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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
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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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